THE EXPOSITION OF THE PRINCIPLES.
pp. 1033–1043279 passagespart 1 of 7
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
pp. 1033–1043279 passagespart 1 of 7
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
A. Besides the testimony of the Scriptures, plain reason will show it.
A. Besides the testimonie of the Scriptures, plaine reason will shew it.
Q. What is one reason?
A. When I bconsider the wonderful frame of the world, me thinks the silly creatures that be in it could never make it: neither could it make it self, and therefore besides all these, the maker of it must needs be God. Even as when a man comes into a strange country, and sees fair and sumptuous buildings, and yet finds no living creatures there besides birds and beasts, he will not imagine that either birds or beasts reared those buildings, but he presently conceives, that some men either were or have been there.
A. When I considerbthe wonderfull frame of the world, me thinks the silly creatures that be in it could neuer make it: neither could it make it selfe, and therefore besides all these, the maker of it must needes be God. Euen as when a man comes into a strange country, and sees faire and sumptuous buildings, and yet findes no liuing creatures there besides birds and beasts, he will not imagine that either birdes or beasts reared those buildings, but he presently conceiues, that some men either were or haue beene there.
Q. What other reason have you?
Q. What other reason haue you?
A. cA man that commits any sin, as murder, fornication, adultery, blasphemy, &c. albeit he doth so conceal the matter, that no man living know of it, yet oftentimes he hath a griping in his conscience, and feels the very flashing of hell fire: which is a strong reason to show that there is a God, before whose judgement seat he must answer for this fact.
A. cA man that commits any sinne, as murder, fornication, adulterie, blasphemie, &c. albeit he doth so conceale the matter, that no man liuing know of it, yet oftentimes he hath a griping in his conscience, and feeles the very flashing of hell fire: which is a strong reason to shew that there is a God, before whose iudgement seat he must answer for this fact.
Q. How many Gods are there?
Q. How do you conceive this one God in your mind?
Q. How doe you conceiue this one God in your minde?
A. eNot by framing any image of him in my mind (as ignorant folks do, that think him to be an old man sitting in heaven) but I conceive him by his properties and works.
A. Noteby framing any image of him in my minde (as ignorant folks doe, that thinke him to be an old man sitting in heauen) but I conceiue him by his properties and workes.
Q. What be his chief properties?
Q. What be his chiefe properties?
A. First, he is fmost wise, understanding all things aright, and knowing the reason of them. Secondly, he is gmost holy, which appeareth in that he is most just and merciful unto his creatures. Thirdly, he ish eternal, without either beginning or end of days. Lastly, he is iinfinite, both because he is present in all places, and because he is of power sufficient to do whatsoever hek will.
A. First, he is fmost wise, vnderstanding all things aright, and knowing the reason of them. Secondly, he is gmost holy, which appeareth in that he is most iust and mercifull vnto his creatures. Thirdly, he ish eternall, without either beginning or ende of daies. Lastly, he is iinfinite, both because he is present in all places, and because he is of power sufficient to doe whatsoeuer hek will.
Q. What be the works of God?
Q. What be the workes of God?
Q. How know you that God governeth every particular thing in the world by his special providence?
Q. How know you that God gouerneth euery particular thing in the world by his speciall prouidence?
A. To omit the mScriptures, I see it by experience: nMeat, Drink, and clothing being void of heat and life, could not preserve the life of man, unless there were a special providence of God to give virtue unto them.
A. To omit the mScriptures, I see it by experience: nMeate, Drinke, and clothing beeing void of heate and life, could not preserue the life of man, vnlesse there were a speciall prouidence of God to giue vertue vnto them.
Q. How is this one God distinguished?
A. oInto the Father which begetteth the Son: into the Son who is begotten of the Father: into the holy Ghost, pwho proceedeth from the Father & the Sonne.
A. oInto the Father which begetteth the Sonne: into the Sonne who is begotten of the Father: into the holy Ghost, pwho proceedeth from the Father & the Sonne.
Q. Let us now come to ours selves, and first tell me what is the natural estate of man?
Q. Let vs nowe come to ours selues, and first tell me what is the naturall estate of man?
A. Every man is by nature adead in sin as a loathsome carrion, or as a dead corps lieth rotting and stinking in the grave, having in him the seed of all sins.
A. Euery man is by nature adead in sin as a loathsome carrion, or as a dead corps lyeth rotting and stincking in the graue, hauing in him the seede of all sinnes.
Q. What is sin?
Q. What is sinne?
A. Anyb breach of the Law of God, if it be no more but the least want of that which the Lord requireth.
A. Anyb breach of the Lawe of God, if it be no more but the least want of that which the Lord requireth.
Q. Howe many sorts of sin are there?
Q. Howe many sortes of sinne are there?
Q. In whom is the corruption of nature?
Q. In whome is the corruption of nature?
Q. In what part of man is it?
Q. Show me how every part of man is corrupted with sin?
Q. Shew me howe euery part of man is corrupted with sinne?
A. First, in fthe mind there is nothing but ignorance and blindness concerning heavenly matters. Secondly,gthe conscience is defiled, being always either benumbed with sin, or else turmoiled with inward accusations and terrors. Thirdly,hthe will of man only willeth and lusteth after evil. Fourthly, the iaffections of the heart, as love, joy, hope, desire, &c. are moved and stirred to that which is evil to embrace it, and they are never stirred unto that which is good, unless it be to eschew it. Lastly, the kmembers of the body are the instruments and tools of the mind for the execution of sin.
A. First, in thefminde there is nothing but ignorance and blindenes concerning heauenly matters. Secondly,gthe conscience is defiled, being alwaies either benummed with sinne, or else turmoyled with inward accusations and terrors. Thirdly,hthe will of man onely willeth and lusteth after euil. Fourthly, the iaffections of the heart, as loue, ioy, hope, desire, &c. are mooued and stirred to that which is euill to imbrace it, and they are neuer stirred vnto that which is good, vnlesse it be to eschewe it. Lastly, the kmembers of the body are the instruments and tooles of the mind for the execution of sinne.
Q. What be those evil actions that are the fruits of this corruption?
Q. What be those euill actions that are the fruites of this corruption?
A. lEvil thoughts in the mind, which come either by a mans own conceiving, or by the msuggestion of the devil; evil motions and lusts stirring in the heart, and from these arise evil words and deeds, when any occasion is given.
A. lEuill thoughts in the minde, which come either by a mans owne conceiuing, or by the suggestionmof the deuill; euill motions and lusts stirring in the heart, and frō these arise euill words and deeds, when any occasion is giuē.
Q. Howe cometh it to pass that all men are thus defiled with sin?
Q. Howe commeth it to passe that all men are thus defiled with sinne?
A. Byn Adams infidelity and disobedience, in eating the forbidden fruit: even as we see great personages by treason do not only hurt themselves, but also stain their blood, and disgrace their posterity.
A. Byn Adams infidelitie and disobedience, in eating the forbidden fruite: euen as we see great personages by treason doe not only hurt themselues, but also staine their blood, and disgrace their posteritie.
Q. What hurt comes to man by his sin?
Q. What hurt comes to man by his sinne?