A Body of Divinity, Part 1 (4 of 10)

A Body of Divinity · Part 1 (4 of 10)

p. 97How many things conceive you of the Angels, when you say that they are spirits?

Six. 1. That they are living substances. 2. That they are incorruptible. 3. That they are incorporeall. 4. That they are indivisible. 5. That they are intangible. 6. That they are invisible.

p. 98Have they any matter?

They have their spirituall matter, (as mans soule hath) but not any earthly or corporall matter.

They are not then fantasies, as some doe wickedly imagine?

No, but they are substances and beings, for some are said to have fallen, others to appeare unto men.

How many of them were created at the beginning?

They were all created at once, and that in an innumerable multitude.

How did God create them?

He made them all at the first very good and glorious spirits, yet mutable; Gen. 1. 31. Job 4. 18.

VVith what other properties are the Angels especially endued?

With greater wisdome, power, swiftnesse and industry, then any man.

VVhere is the creation of things visible,Of the creation of visible things. especially taught?

In the first and second chapters of Genesis, where Moses declareth at large, how God in the beginning created the world and all things therein contained, every one in their severall nature and kinds.

VVhat doth Moses note of these creatures generally?

1Three things: first, that they are all said to be good, which stoppeth the mouthes of all those that speak against them.

2Secondly, that their names are given them.

3Thirdly, that their uses and ends are noted.

In what order did God create them?

First, the dwelling places were first framed, then the creatures to dwell in them, and provision was made for the inhabitants of the earth before they were made, as grasse for the beasts, and light for all living and moving creatures, and all for man. Secondly, God proceedeth from the things that are more imperfect, to those that are perfecter, untill he come to the perfectest; as from the trees, corne, herbes, &c. which have but one life, that is, whereby they increase and are vegetative, unto the beasts which have both an increasing and feeling, or sensitive life; as fishes, fowles, beasts, &c. and from them to man which hath besides them a reasonable soule.

What learn you from the first?

Not to be carking for the world and things of this life, nor to surfeit with the cares thereof, seeing God provided for the necessity and comfort of the very beasts, ere he would bring them into the world.

What from the second?

That we should therein follow the example of the Lord, to goe from good to better, untill we come to be perfect.

What are the visible creatures in particular?

Two:Of the Chaos, or rude masse. first, the rude masse or matter of the world made the first night, wherein all things were confounded and mingled one in another. Secondly, the beautifull frame thereof which were made the rest of the six dayes and nights.

What are the parts of that rude masse?

p. 99Heaven and earth (for so the matter whereof all the bodily creatures were made,Of the parts of the rude masse. seemeth by a Trope, Gen. 1. 1. to be signified) as it were the Center and circumference. For as the Arch-builders first shadow out in a plot the building they intend, and as the Painters draw certain grosse lineaments of that picture, which they will after set forth and fill up with orient colours; so the Lord our God in this stately building, and cunning painting of the frame of the world, hath before the most beautifull frame set out as it were a shadow, and a common draught thereof.

It seemeth that the rudenesse was in the earth onelyonly, containing the water and the dry land, because the Prophet saith, that the earth was void, and without shape.

It is true that Moses giveth this to the earth, rather then the masse of the heavens; because the confusion and rudenesse was greater there then in the masse of the heavens, for the water and dry land being mingled together, there was no form or figure of them.

It being without form and void, how was it kept?

Gen. 1. 2. By the holy Ghost, which (as a bird setting over her egges) kept and preserved it.

What were the things which were made of this rude masse?

The beautifull frame and fashion of this world, with the furniture thereof.

What doe you consider in the frame and fashion of the world?Of the frame of the world.

Two things: first, the Elements, which are the most simple bodies, by the uneven mixture whereof all bodies are compounded.

Secondly, and the bodies themselves that are compounded of them.

How many Elements are there?Of the Elements.

There are commonly counted foure.The foure Elements.

First, the fire, which some think to be comprehended under the term of light, Gen. 1. vers. 3, 4. because it is a quality of the fire.

The second is the ayre, which some would have signified by the spirit 2or wind of God moving upon the waters, vers. 2. others by the Firmament, vers. 6. 7. set between the clouds and the earth, to distinguish between water and water, and to give breath of life to all things that breath.

3^dly, The waters v. 2. severall from the mass called the earth, v. 9. 10.

4^thly, The earth, vers. 2. called the dry land, vers. 9, 10. which remaineth, 4all other being sent of God to their proper places.

What are the mixt or compounded bodies?Of the mixt or compounded bodies.

Such as are made of the four Elements, equally mingled together.

How many kinds be there of them?

The things that have

1. A being without life.

2. A being, and life without sense.

3. A being, life and sense without reason.

4. A being, life, sense, and reason, (as man)

What is common to the three last kinds?

That together with life there is power and vertue given unto them to bring forh the like unto themselves for the continuance of their kind, which blessing of multiplication is principally in the two p. 100last sorts of creatures, (that have the life of sense, beside the life of increase) and therefore the Lord is brought in to speak to them in the second person, Gen. 1. 22. 28. which he did not to the grasse, corne, and trees, which are creatures of the second kind.

What learn you from hence?

That the chiefe and speciall cause of the continuance of every kind of creature to the worlds end, is this will and word of God, without the which they or sundry of them would have perished ere this, by so many means as are to consume them.The severall works of the six dayes.

Declare now in order the severall works of the six dayes,The first day▪ Heaven and earth, and the light. and shew first, what was done the first day?

The rude masse or matter of heaven and earth being made of nothing the first night of the world, as hath been declared; God did afterward create the light, and called it day. Gen. 13, 4, 5.

What note you hereof?

The wonderfull work of God not onelyonly in making something of nothing, but bringing light out of darknesse, 2 Cor. 4. 6. which are contrary, and distinguishing betwixt day and night, before either Sun or Moon were created.The second day.

What was the work of the second day?The Firmament.

The Firmament was created to divide the waters above, from the waters below.The third day.

What was done the third day?Grasse, corne, trees.

The third night (as it seemed) God caused the waters to retire into their vessels, and severed them from the dry land, calling the one seas, the other earth. Then in the third day which followed that night, he clad the earth with grasse for the use of beasts only, corn and trees for the use of man also.Of the water and earth.

What shape is the water and earth of?

They both together make a round globe.

Whether is the water or the earth bigger?

The water.

Why then doe they not overwhelme the earth?

They are restrained and kept in by the mighty power of God.

How many sorts of waters be there?

Two, salt waters (as the sea) and fresh waters, as floods, springs, lakes, &c.

What be the parts of the earth?

First, Hills. Secondly, Valleys, and Plaines.

How many benefits doe you receive by the earth in generall?

Foure; First, we are made of the earth. Secondly, we dwell on the earth. Thirdly, it giveth fruits and nourishment to all living creatures. Fourthly, it is our bed after death.

What benefit receive you by the hills?

They are a shadow against storms and heat, they be fit for grasing of cattle, they are fit places to set Beacons on, to shew that the enemies are at hand, &c.

What benefits receive you by the Valleyes and Plaines.

1. They receive water to water the earth. 2. They are most fit places p. 101to bring forth all kind of fruit, and herbes, and grasse.

How cometh it to pass that God first maketh the grass, corne, and trees, ere he made the heavenly bodies of the Sunne, Moon, and Starres; from whose influence the growth of these proceedeth?

To correct our errour which tye the increase of these so to the influence of the heavenly bodies, even to the worshipping of them therein; forgetting the Lord who thereby sheweth that all hang upon him, and not on them, forasmuch as he made them when the heavenly bodies were not.

What doe you gather from hence?

That the fruitfulness of the earth standeth not so much in the labour of the husband-man, as in the power which God hath given the earth to bring forth fruit.

Thus much of the works of the 3^d. day,The fourth day. what was made the 4^th. day?

Lights,The creation of the lights. which are as it were certain vessels wherein the Lord did gather the light w^ch before was scater'd in the whole body of the heavens.

How are these lights distinguished?

Although they be all great in themselves, to the end they might give light to the dark earth that is farre removed from them, yet are they distinguished into

Great

Small.

Sunne

Moon

Starres.

Why doth Moses call the Sun and Moon the greatest lights, when there are Starres that exceed the Moon by many degrees?

First, because they are greatest in their use and vertue that they exercise upon the terrestriall bodies. Secondly, because they seem so to us, it being the purpose of the Holy Ghost by Moses to apply himselfe to the capacity of the unlearned.

What is the use of them?

First, to separate the day from the night. Secondly, to be signs of seasons and dayes and yeares. Thirdly, to send forth their influences upon the whole earth, and to give light to the inhabitants thereof.

How are they signs of times and seasons?

First, by distinguishing the time, spring, summer, autumne, winter, by their work and naturall effect upon the earthly creatures.

Secondly, by distinguishing the night from the day, the day from month, the month from the yeare.

Have they not operation also in the extraordinary events of singular things and persons for their good and evill estate?

No verily, there is no such use taught of them in the Scriptures.

What creatures were made the fift day?

Fishes and birds.

What were the fishes made of?The fift day.

Of all four Elements,Of the creation of fishes, and birds. but more (it seemeth) of the water then other living things, Gen. 1. 20.

VVhat were the birds made of?

Of all foure Elements, yet have more of the earth; (Gen. 2. 19.) and therefore that they are so light, and that their delight is in the ayre, it is so much the more marvellous.

VVhat did God make in the sixt and the last day of Creation?

p. 102It is probable that he made in the

Night thereof the beasts of the earth.The sixt day.

going

creeping

Tame or home-beasts.

Wilde or field-beasts.

Day,Of the creation of man and woman. man in both sexes, that is, both man and woman, the history of whose creation is set down Gen. 1▪ 26, 27. in the discourse of the sixt days work, and repeated in cap. 2. v. 7. and more at large after the narration of the Lords rest in the seventh day, vers. 18, 19, 20, &c.

Why was man last made of all the creatures?

1. Because he was the most excellent of all the works of God in this inferiour world. 2. Because he was the end of all unreasonable creatures, and therefore that he might glorifie God for all the creatures that he saw the world was furnished with for his sake. 3. Because God would have him first provided for, ere he brought him into the world; that so he might have this world, for which God had made him Prince, as it were, his Palace, furnished with all things convenient: and if he had care of him before he was, how much more now he is?

What note you thereof?

That man hath not to boast of his antiquity, all the creatures being made before him even to the vilest worm.

What is to be observed in his creation?

That here for the excellency of the work, God is brought in, as it were, deliberating with himselfe, the Father with the Sonne and the Holy Ghost, and they with him; the whole Trinity entring into a solemn counsell to make man after their Image, (Gen. 1. 26.) which is not said of any other creature; for whereas the other creatures were made suddenly, man was (as we shall see) not so, but with some space of time: hitherto also belongeth, that the Holy Ghost standeth longer upon his creation then upon the rest.

What learn you from hence?

That we should mark so much the more the wisdome and power of God in the creation of him, thereby to imitate God in using most diligence about those things which are most excellent.

What parts doth he consist of?

Of two parts;Of the parts of man, and first of the body. of a body and a soule, Gen. 2. 7. Job 10. 11, 12.

Whereof was his body made?

Of the very dust of the earth, Gen. 2. 7. in which respect the work of God in making him is set forth by a similitude of the potter which of his clay maketh his pots; Rom. 9. 21. and the name of Adam is from hence in the Hebrew given unto man, to put him in mind not to bee proud, nor to desire to be like God; which God foresaw he would doe, through Satans temptations.

What learn you from hence?

That seeing it pleased God to make mans body more principally of the basest Element, that thereby he would give man to understand of what base matter his body was framed, that so hee might have occasion of being lowly and humble in his owne sight; p. 103according as the Scripture it self directeth us to this instruction, Gen. 18. 27. Jer. 2. 2. 29.

What else learn you?

The absolute authority that God hath over man, as the Potter hath over his pots and much more, Rom. 9. 21.

How was the soul made?

His soul was made a spirituall substance,Of the soul of Man. which God breathed into that frame of the earth to give it a life, whereby man became a living soul, (Gen. 2. 7. Mal. 2. 15.)

Why is it called the breath of God?

Because God made it immediately, not of any earthly matter (as he did the body) nor of any of the elements, (as he did the other creatures) but of a spirituall matter, whereby is signified the difference of the soul of man which was made a spirituall and divine, or everlasting substance, from the soul or life of beasts, which commeth of the same matter whereof their bodies are made, and therefore dieth with them; whereas the soul of man commeth by Gods creation from without, (in which respect God is said to be the Father of our spirits, Heb. 12. 9.) and doth not rise as the soul of beasts doe, of the temper of the elements, but is created of God, free from composition, that it might be immortall and free from the corruption, decay, and death that all other creatures are subject unto; and therefore as it had life in it self when it was joyned to the body, so it retaineth life when it is separated from the body and liveth for ever.

What other proofs have you of the immortality of the soul besides the divine nature thereof?The immortality of the soul.

Eccl. 12. 7. It is said that at death the dust shall return to the earth 1as it was, and the spirit unto God who gave it.

Our Saviour Christ, Luk. 23. 46. and his servant Stephen, Acts 7. 59. 2at their death commend their souls unto God.

Luk. 23. 43. The theeves soul after separation from the body is received 3into Paradise.

Mat. 10. 28. The soul cannnot be killed by them that kill the body.

Psal. 49. 14, 15. Mat. 22. 32. Rev. 6. 9. & 7. 9.

The guiltinesse of the Conscience, and feare of punishment for 6sin, proveth the same.

Otherwise all the comfort of Gods children were utterly dashed; 7for if in this life only we have hope in Christ, we are of all men most miserable, 1 Cor. 15. 15.

Why is it said, that God breathed in his face or nostrils, Gen. 2. 7. more then in any other part?

To put man in mind of his frailty, whose breath is in his nostrils, 1Esay 2. 22.

Because the soul sheweth her faculties most plainly in the countenance, 2both for outward senses and inward affections.

But is the head the seat of the soul?Of the seat of the soul.

It is thought that in regard of the essence of it, all of it is over all and every part of the body, as fire is in hot iron; but howsoever the severall faculties thereof appear in the severall parts of the body, p. 104yet the heart is to be accompted the speciall seat of the soul, not only in regard of life being the first part of man that liveth, and the last that dieth, but for affections also and knowledge, as appeareth by 1 Kings 3. 9. 12. Mat. 15. 18, 19. Rom. 2. 15. & 10. 10. 1 Pet. 3. 4.

Is there many or one soul in man?

There is but one, having those faculties in it of vegetation and sense that are called souls in plants and beasts.

What reason have you for this saying?

1Otherwise there should be divers essentiall forms in man.

2God breathed but one breathing, though it be called the breathing of lives, Gen. 2. 7. for the divers lives and faculties.

3In all Scripture there is mention but of one soul in man, Mat. 26. 38. Acts. 7. 59.

When may the soul be truly said to come or be in the body of a child?

When in all essentiall parts it is a perfect body, as Adams was when God gave him his soul.

What be the faculties of the soul?

1The Understanding, under which is the Memory (though it be rather one of the inward senses, then one of the principall faculties of the soul) and the Conscience.

2The Will, under which are the Affections; So there be five speciall faculties.

What is meant by the image of God, after which man was made? Gen. 1. 26, 27.

Not any bodily shape,What is the Image of God in Man. (as though God had a body like man) but the divine state wherein his soul was created.

How many ways is the image of God taken in Scripture?

Either for Christ, as Col. 1. 15. Heb. 1. 3. Joh. 12. 45. & 14. 9. or for the glory of mans lively personage, as Gen. 9. 6. or for his authority over the woman, as 1 Cor. 11. 7. or for the perfection of his nature, indued with reason and will, rightly disposed in holinesse and righteousnesse, wisdome and truth, and accordingly framing all motions and actions both inward and outward, Col. 3. 9, 10. Eph. 4. 24.

How is it here then to be taken?

It may be taken either strictly and properly, or more largely and generally.

What is the strictest and most proper acception of it?

When it is taken for that integrity of nature which was lost by Adams fall, and is contrary to originall sin.

Wherein standeth that integrity of nature?

In the whole perfections of vertues appearing in the five faculties, as

1. In the understanding, true wisdome and heavenly knowledge of Gods will and works.

2. In memory, all holy remembrance of things we ought.

3. In will, all cheerfulnesse to obey Gods command.

4. All moderation and sanctity of affections.

5. All integrity of Conscience.

Is any part of Gods Image in the body?

p. 105No, but as originall sin in our corrupt estate; so in the state of integrity these vertues shine and are executed by the body.

But is not man the Image of God in respect of the essentiall faculties of the soul, his mind and will, and in the immortatality thereof?

Not in this strict and proper acception of Gods Image, whereof now we speak; for the essentiall faculties of the soul are not lost by Adams fall, and the immortality remaineth still.

What is the larger acception of Gods Image?

When it is taken for that dignity and excellency given unto man in his creation; which is partly inward, and partly outward.

Wherein doth his inward excellency consist?

Both in his substance and in his qualities.

Wherein standeth the excellency of his substance?

In that he only of all the creatures of the visible world hath a reasonable and immortall soul given unto him, (as hath been declared) and in respect of this spirituall nature resembleth God who is a Spirit.

What is the excellency of man consisting in qualities?

Knowledge and wisdome in the understanding, Psal. 51. 6. Col. 3. 10. Righteousnesse and holinesse in the free-will, Eph. 4. 24. 1 Pet. 1. 15, 16. and herein, as hath been shewed, did man especially resemble his Maker.

Wherein standeth the excellency of the understanding?

In knowledge of all duties either concering God, his neighbour, or himself; unto which knowledge may be referred Wisdome to use knowledge, to discern when, where, and how every thing should be done: Conscience to accuse or excuse, as his doings should be good or evil; Memory to retain, Providence to foresee what is good to doe it, what is evill to avoid it; Reason to discusse of the lawfulnesse or unlawfulnesse of every particular action of a mans own self; hitherto refer the knowledge of the natures of the creatures, whereby he was able to name them according to their nature.

VVherein standeth the excellency of mans will?

In holinesse (as hath been said) and righteousnesse, or uprightnesse of desires and affections; holinesse comprehending all the vertues of the first, and justice or righteousnesse containing all the vertues of the second Table imprinted in the soul of man at his Creation.

VVhat were the outward gifts wherein mans excellency did consist?

God gave him a body answerable to his soul, endued with beauty, 1strength, immortality, and all gifts serving to happinesse, 1 Cor. 11. 7.

God set such a grace and majesty in the person, especially in the 2face of man, as all the creatures could not look upon without fear and trembling, as appeareth when they all came before man to receive their names.

God gave him dominion and rule over all creatures of the world, 3which were made to serve him, being by this excellent Creation made and adopted to be, as it were, the son and heir of God, who is the absolute p. 106Lord over all, Psal. 8. 6, 7. Gen. 1. 26. 28. of which dominion the authority to name them was a sign, Gen. 2. 19. 20.

What are the ends and uses of the making of man according to Gods Image?

1That God who is in himself invisible and incomprehensible, might in some measure be known of man; as a picture or image sheweth the person whom it representeth.

2To move man to love God, that hath so gloriously made him like himself.

3That men between themselves might love one another, as like doth like.

How many of mankind did God create at the first?

1Only one man, Adam, Gen. 2. 7.

2Out of him, and for him, one woman Evah, Gen. 2. 21, 22. Mal. 2. 15. so made he them male and female, Gen. 1. 27. & 5. 2.

How doth God say, Gen. 2. 18. It is not good for man to be alone; did he make any thing that was not good?

God forbid; by good it is not meant, that which is set against sin or vice, but in saying (it is not good for man to be alone) he meaneth it is not so convenient and comfortable.

What learn you from hence?

1How foully they have been deceived, that upon the words of the Apostle, 1 Cor. 7. 1. It is not good for man to touch a woman, have gathered, that mariage is little better then whoredome; Considering that as here, so there, by good is meant only that which is convenient and commodious.

2That man is naturally desirous of the society of woman, and therefore that Munkeries, Nunneries, and Hermitages are unnaturall, and consequently ungodly.

What is meant by these words in the same place, Gen. 2. 18. [as before him?]

That she should be like unto him, and of the same form, for the perfection of nature and gifts inward and outward.

What is the end why she was made?

To be a help unto man.

Wherein?

First, in the things of this life by continuall society, 1 Pet. 3. 7. Secondly, in this life, for generation, Gen. 1. 28. Thirdly, in the things of the life to come, even as they which are heirs together of the grace of life. And now a fourth use is added, to be a remedy against sin, which was not from the beginning, 1 Cor. 7. 9.

What reason is there brought to prove that God was to make a woman an help unto man?

Either he must have an help or companion, but there is none fit among the creatures, therefore I must create one; the first proposition being evident, the second is proved by Gods own testimony, and Adams experience, who having given names to all the creatures truly, and according to their natures, yet found none fit for his company, Gen. 1. 20.

p. 107What learn you from thence, that the Lord would have Adam see whether there were a helper amongst the other creatures which he knew well to be unfit?

To teach us, that ere we enter into mariage we should have a feeling of our own infirmity and need of a wife, whereby that benefit may become more sweet, and we more thankfull unto God; which if it be true in a man, it ought to be much more in a woman, which is weaker, and much more insufficient then he.

What else?

That it is a perverse thing to love any creature so well as mankind, against those men that make more of their Horses and Hounds then of their wives; and against those women which make more of a Monky, or of a Parrat, or of a Spaniel, then of their husbands.

VVhat note you of that, that when Adam was asleep his wife was made?

That the Lord is the giver of the wife without our care, and that besides our prayers to God for one, the care is to be laid upon the Lord, and upon our parents, which are to us as God was to Adam, to direct us therein, Prov. 19. 14.

VVhy was not Evah made of the earth as Adam was, but of a Rib of her husband?

To admonish her of her subjection and humility, as the Apostle 1teacheth; The man was not of the woman, but the woman of the man, 1 Cor. 11. 8. Which subjection also appeareth in this, that Adam gave her the name.

To put them in mind of the neer conjunction that should be between 2the man and his wife in love and affection.

VVherefore doth God bring the woman to Adam?

To note that how fit soever a woman be, yet she should not be received to wife untill God gave her, and when he giveth her by his Ordinance that he hath appointed, that then he should receive her.

VVhereof dependeth this, that a man shall leave father and mother and cleave to his wife? Gen. 2. 24.

Of this, that she was flesh of his flesh, and bone of his bone, and that God did give her unto man, and he accepted her.

The Creation which is the former part of the execution of Gods Decree being ended, what is the other?

Providence.Of Gods Providence.

How may it appear that there is a providence?

Partly by the word of God, Matth. 10. 30. Prov. 16. 33. Partly by reason.

VVhat reasons have you to prove that there is a Providence?

The agreement of things which are most contrary in the world, and 1which would consume one another, if they were not hindred by the providence of God.

The subjection of may men and women unto one person, both in 2Common-wealths and families.

The means of our preservation and nourishment; for meat, drink 3and clothing, being void of heat and life, could not preserve the life p. 108of man and continue heat in him, unlesse there were a speciall providence of God to give vertue unto them.

4Those beasts that are hurtfull unto man, though they encrease more and no man kill them, yet are fewer then those that are profitable unto man.

5The feeding of the young Ravens in the nest when the damme forsaketh them.

6The hatching of the Ostriches egge.

7The Lord hath so disposed of the wilde beasts, that they go abroad in the night time to seek their prey, and lie in their dens in the day time, that men may goe abroad to their work.

8God doth preserve his Church from the Devill and the wicked, so that though they be stronger then it, yet they cannot hurt it.

Obj. 1. But it seemeth that the inequality holden in the government of men should prove, that all things are not governed by the Lord, for the worst are richest oftentimes, and the best poor?

His government in all things whatsoever, is good; for he is no lesse good in his government then in his Creation.

Obj. 2. If God doe guide all things, we should have no Serpents and other noysome and hurtfull things; no war, no sicknesse?

They are the instruments and means of the execution of Gods justice and vengeance upon men that offend against him, in which respect the Prophet saith, there is no evill in the City which the Lord hath not done, Amos 3. 6.

Obj. 3. How commeth it then to passe if these be instruments of vengeance for sin, that they fall upon the good, and rather upon them then upon the wicked?

The most godly having the remnant of sin that dwelleth in their mortall bodies, deserve everlasting condemnation, and therefore in this life are subject to any of the plagues of God; as for that they are sharplier handled oftentimes then the wicked, it is to make triall of their patience, and to make shew of the graces he hath bestowed upon them, which he will have known, and that it may be assured that there is a Judgement of the world to come, 2 Thess. 1. wherein every one shall receive according to his doing in this life, either good or evill.

Having shewed that there is a Providence;Definition of Gods Providence. declare now what it is.

It is a temporary action of God, whereby he moveth and directeth all things after the counsell of his own will to their proper ends. Or thus, It is the second part of the execution of Gods decree, whereby he hath a continuall care over all his creatures once made, sustaining and directing them with all that, that belongeth unto them, and effectually disposing of them all to good ends, Eph. 1. 11. Rom. 11. 36. Zach. 4. 10. Prov. 15. 3. Jer. 23. 23. Col. 3. 11. Psalm. 139. 2. & 119. 91.

Why say you it is an action?

To distinguish it from the essentiall Attributes of God.

Why say you that it is temporary?

To distinguish it from the eternall decree of God.

Why say you, [whereby he moveth and directeth all things?]

p. 109To shew first, that God is not idle in heaven, as Epicures doe dream. 2^ly. That nothing can come to passe without the providence of God.

Why say you [after the counsell?]

To shew that God doth nothing unadvisedly and rashly, but useth, first, his knowledge, whereby he perfectly understandeth all things; Secondly, his wisdom, whereby he doth dispose all things being known.

Why say you [of his own free will?]

To shew first, that God is not compelled to doe any thing, but whatsoever he doth, he doth it voluntarily, without compulsion. 2^ly, That the Lord in the dispensation and government of all things, doth not follow the advice and counsell of any other; neither regardeth any thing without himselfe.

Why say you [to their proper end?]

To shew that the Lord doth not only govern things generally, but every thing particularly together with their properties, qualities, actions, motions, and inclinations.

Is Gods providence then extended unto all his creatures?

Yea, unto all persons, things, actions, and qualities, and circumstances, how usuall soever they seem to be; God exercising his providence about all things in generall, and every thing in particular; for not one sparrow, whereof two are sold for a farthing, falleth without the providence of our heavenly Father, not so much as a haire of our heads, Mat. 10. 29, 30. no (it may truly be said) not the bristle of a swine falleth without the providence of God.

But it seemeth a thing unworthy of Gods great and infinite Majesty to deale and have a hand in small matters, as for a King to look to the small matters of his houshold.

No more then it is a disgrace to the Sun that shineth in the foulest places.

How is that to be understood then that the Apostle saith, 1 Cor. 9. 9. Hath God care for Oxen?

It is spoken only by way of comparison, having regard to the great care he hath of men: for in respect he commanded they should not muzzle the mouth of the Oxe that did tread out the corn, by the care he hath of Oxen, he would shew that his care is much more for men; especially for the Ministers of his Gospell.

What other things be there from which some doe exclude the providence of God?

Things done by

1. Necessity.

2. Art.

3. Nature.

4. Fortune and luck.

5. Casualty and chance.

6. Destiny.

7. Free-will.

How manifold is Necessity?

Two-fold. 1. Absolute necessity, the contrary whereof cannt be.

2. Necessity with a condition, which is such as puts down the cause, the effect followeth; but take away the cause, the effect ceaseth.

p. 110How prove you that God hath a government in things that come by chance and casualtie?

Prov. 16. 33. The lots are cast in the bosome, yet the issue of them, and their event hang upon the Lord. Exod. 21. 13. Deut. 19. 13.

Is there not then any fortune or chance of things in the world?

Not in respect of God, by whose appointment the very haires of our heads are governed and numbred, but in respect of man that knoweth not future things, the Scripture useth such words, to shew the suddennesse and uncertainty of a thing, Exod. 21. 13. Eccl. 9. 11. Luk. 10. 31.

Doe the creatures ever since the first six dayes continue of themselves being onelyonly governed of God?

No, the creation still is after a manner continued, in that all things are sustained by the same power whereby they were made: for God is is not like a builder, that is the cause onelyonly of the making, and not of the being of his building; but he is such a cause of being to all creatures, as the Sunne is of light unto the day, so that without his continuall working, all would return to nothing.

What proofe have you of this continuall working of God?

Our Saviour saith, John 5. 17. my Father worketh untill this time, and I also work; meaning in continuance and preservation of all creatures; For in him we live, move, and have our being: Acts 17. 25, 26, 27, 28. And the Apostle testifieth, Heb. 1. 3. That our Saviour Christ by whom the world were made, beareth up all things, and upholdeth them in their being with the word of his power, his mighty word. Thus Moses teacheth how the Lord established the continuance and preservation of all the creatures in the world both living and void of life, Gen. 1. So doth the Prophet also in the 104. Psal. 119. 91.

How doth God sustain all creatures?

Partly, by the continuation of particulars, either for the whole time of this world, as heaven and heavenly bodies, earth and other Elements, &c. 2 Pet. 3. 4. or for the time of life allotted, as all living creatures, Psal. 36. 6. Psal. 104. 27, &c. Partly, by propagation of kind, whereby creatures even of shortest continuance, doe successively abide unto the end of the world, Gen. 7. 3. 8. 21, 22.

Thus God sustaineth and preserveth all that he hath made: how doth he govern and dispose of them?

God ordereth all his creatures according to his pleasure, guiding and imploying them and their natures to those severall ends and uses whereby they may best serve unto his glory, Ps. 119. 91. Dan. 4. 34, 35. and the good of themselves and of their fellow creatures, especially of man; Ps. 8. but he hath one generall manner of government belonging to all; and another speciall, which is proper to the principall creatures.

How doth God work in all the creatures generally?

First, he doth move and stirre up that power which he hath given the creatures unto working.

Secondly, he doth assist, direct, and help it in working of that which is good.

Thirdly, he doth work together, and give being unto that which is wrought.

p. 111What are the principall creatures you speak of?

The reasonable creatures, Angels, and Men, which were created like unto God in a high estate of holinesse and happinesse, Psal. 8. 4, 5. & 103. 20. & 104. 4. Luke 2. 13. Mat. 25. 31.

How commeth it to passe that there is a particular kind of government for the reasonable creatures above others?

Because that they are creatures of another nature then the rest, being not only acted and moved in one course as the other are, but having a power of understanding what doth concern them, and of moving themselves accordingly.

What government doth follow hereupon?

That which is by teaching, and answerable fulfilling of that which is taught.

How by teaching?

By instructing, commanding, praising, forbidding, promising, threatning, and permitting.

How by fulfilling?

Especially, by blessing and cursing.

What is the manner of Gods working in his providence?

It is sometimes ordinary, other times extraordinary.

What is the ordinary course of Gods providence?

When he bringeth things to passe by ordinary meanes, and that course which he hath setled in nature. Esa. 55. 10.

What is the extraordinary?

When he bringeth things to passe either without meanes, or by means of themselves too weak, or beside the course of such means, and course of nature; which works are usually called Miracles.

May we indifferently expect Gods extraordinary working, as we may his ordinary?

No, where ordinary means be had, we cannot look for an extraordinary work.

What doe they that run unto the immediate and extraordinary providence of God, without necessary occasions?

They doe tempt God.

How many wayes is God tempted?

First, by distrust: Secondly, by presumption.

When is God tempted by Distrust?

When men think that God either cannot, or will not fulfill his promises.

When is God tempted with Presumption?

When men depend upon the immediate providence of God without any warrant of the word so to doe.

How many sorts of men doe thus tempt God?

First, they that doe wastfully mis-spend their goods.

Secondly, they that having received gifts of mind and strength of body, doe not use them in some lawfull calling for the maintenance of them, but doe live idlely.

Thirdly, they that make an occupation of dicing and carding, and such like.

p. 112Fourthly, they that thrust themselves upon unnecessary dangers.

Fifthly, they which take pains for the maintenance of their bodies in this life, but have no care of those things which belong to the salvation of their soules in the life to come.

What are the means by which God doth use to exercise his providence?

Two, the first passive, the second active.

What call you passive means?

Those which although the Lord doth use them, yet have no knowledge nor understanding to move or direct themselves, but are wholly moved and directed by God.

What call you active meanes?

Those which although God useth, yet have reason, knowledge, and understanding in themselves how to move or direct themselves, such are men and Angels, whether they be good or evill.

Doth God work after the same manner by the wicked, that he doth by the godly?

No, for God worketh by the wicked, but not in them; as for the godly, he worketh not only by them, but also in them: wherby it cometh to passe, that the work of the godly is acceptable unto God, but the work of the wicked is not acceptable unto God, although they doe the same thing, which the godly doth.

How can it be shewed out of the Scriptures, that God hath a hand whereby he governeth even the transgressor against his holy will?

1Gen. 45. 8. Is is expresly said that God did send Joseph before into Egypt, and that his brethren did not send him, wherein God is said to have had a further and a stronger hand in his sending into Egypt then his brethren, and therefore it is manifest that God did that well, which the Patriarchs did sinfully, Gen. 50. 20.

2Exod. 7. 3. God hardened Pharaohs heart.

32 Sam. 16. 10. It is said that God had commanded Shimei to curse David.

42 Sam. 24. 1. God moved David to number the people.

52 Chron. 10. 15. It is said that it was of God that Rehoboam harkened not to the people.

61 Kings 22. 19. 20. 23. It is said that the Devill was bidden of God sitting in the seat of his righteous judgement to be a lying spirit in the mouthes of the false Prophets, 1 Kings 22.

7Esa. 19. 14. God mingled amongst them the spirit of error.

8Esa. 42. 24. Who gave Jacob for a spoile, and Israel to the Robbers? did not the Lord?

9Esa. 63. 17. Why hast thou made us to erre out of thy way, and hardened our heart from thy feare?

10Rom. 1. 26. God gave them up to vile affections.

112 Thess. 2. 11. God sent them strong delusions.

12And to be content with one more testimony among many, let us consider how the most vile and horrible act that ever was done, upon p. 113the face of the earth, the Lord God is said to have wrought most holily: for as Judas, the Jewes and Pilate are all said to have given Christ to death; so the Father and Christ are said to have done the same, and that in the same words, though the manner and purpose are diverse, Acts 2. 23. & 4. 28. Rom. 8. 32.

Doth not God then suffer such things to be done?

He suffereth indeed, yet this is not an idle permission, as some imagine, but joyned with a very and active doing or work of God, as in the crucifying of Christ, it is said that they did nothing but that which the hand of God had determined before; Acts 2. 23. & 3. 18. & 4. 28. for God is not only a bare permitter of the evil works, but a powerfull governour of them to his glory, and an effecter also of it so far as it hath any good in it.

But doth not this draw God to some stain of sin from which he is most free, as being that which he punisheth?

In no wise, for that which is evill, hath some respect of goodnesse with God. First, as it is a meer action, God being the Authour of every action; Acts 17. 28. but the Devill and our concupiscence, of the evill in it: as he that rideth upon a lame horse causeth him to stirre, but is not the cause of his halting.

Secondly, as it is the punishment of sin, for punishment is counted a morall good, in that it is the part of a just Judge to punish sinne; and thus God willeth the sin of the wicked, for their punishment, without sin in himselfe; Rom. 2. 26. & 3. ult.

Thirdly, as it is a chastisement, a triall of our faith, as martyrdome; or propitiation for sin, as the death and passion of Christ, Acts 2. 23. & 4. 27, 28. where although the giving of Christ to the death of the Crosse be attributed in the same words to God and Christ, to Judas, Pilate, and the Jewes; yet diversly, and in severall respects, they are declared to meet in one and the same action, whereby there appeareth no lesse difference between God and Christs purpose, and theirs, then between light and darknesse.

Declare how God can have a hand in these things, and yet be free from sin.

He is a cunning workman which with an ill toole will work cunningly, and as a most excellent Apothecary maketh a medicine of the mixture of poyson in it, which is not yet poysenous, but rather medicinall; so the Lord in guiding and managing the poyson of sin, draweth treacle from the sins of men, as it were the poyson, in such sort as they turn to his glory, and good of his Church; and cannot be charged with sin no more then the Apothecary with poysoning, in so ordering the poyson, as it doth the contrary, by his skill, unto that which by nature it would doe: and as in painting, the black colour giveth grace to other beautifull colours in making them shew better; so it is in this work of God, in which the sin and untruth of men (as by a black and dark colour) causeth the truth and righteousnesse of God (as the white) to be more commended and to appeare better.

But how are these actions of the wicked discerned from the work of God in them?

p. 114First, by the cause from whence the action commeth: for Josephs brethren of envie sent him into Egypt, but God in mercy. Shimei cursed David of malice, but God of justice against Davids murther and adulterie. Rehoboam out of the unadvisednesse of his heart refused the request of his people; but God by his wise Counsell did so dispose of it. The Devill from hate to Ahab was a laying spirit in the mouth of all his Prophets, but God in justice against his idolatrie. Pilate of ambition and feare, the Jewes of malitious envie, and ignorance, Judas of covetousnesse, but God of love gave Christ; and Christ himselfe in obedience to his Father; and therefore that action as it was from God and Christ was most just and righteous, as from the other, most wretched and abominable.

Secondly, by the end whither they tend: for Josephs brethren sent him to the end he should not come to the honour foretold out of his dreame, but God sent him to provide for his Church, and to fulfill that that was foretold. Shimei cursed to drive David to despaire, but God directed him for exercise of Davids patience. The Devill lied in the false Prophets to ruine Ahab, but God justly to punish him for his idolatry. Rehoboam to satisfie the desire of his young beardlesse Counsellours, but God to perform the word that he had spoken by his Prophets. Pilate to please the people, and to keep his credit with Caesar, Judas for obtaining of the mony he desired, and the Jewes that our Saviour Christ should not reigne over them: but God and Christ to save his people.

But were it not better to say that these things were done by Gods permission rather then by his providence and government, thereby to avoid an absurdity in Divinity, that God is the Authour of evill?

It is most truly said, that God is not the Authour of sin, whereof he is the revenger; and also that it is done by Gods permission: but it is not an idle permission separated from the providence and government of God, and therefore a distinction of Gods permission separated from his government of sin is not good; especially considering that the distinction of such a permission doth not defend the justice of God, for the which it is devised.

How may that appeare?

It he permit sin, he doth it against or with his will; if he doe it against his will, then is he not Almighty; as one that cannot let that he would not have done; if with his will, how can his justice be defended, if they were not some good things for which hee doth willingly permit it? For if a Captain should willingly suffer his souldiers to be murthered when he might hinder the slaughter of them, although he put no hand to the murther, he is not therefore excusable, and free from the blood of his souldiers.

What else can be alledged against the permission that is separated from the government of the providence?

For that by this means God should bee spoyled of the greatest part of the government of the world, seeing the greatest part and most of the world are wicked, all whose actions are (as they themselves are) wicked.

p. 115Is there yet any other matter against this distinction?

If in that God doth permit sin he should have no hand in guiding and governing it, then he should have no hand in guiding and governing of good things; for as it is said that he permitteth sin, so it is also said that he permitteth the good,The uses of the doctrine of Gods Providence. Heb. 6. 3.

What use is to be made of the doctrine of Gods Providence?

First, as in the Creation, so in the continuation, preservation and government of all things, the power, wisdome, and goodnesse of the 1only true God is set forth; and therefore in all things is he to be glorified, Rom. 11. 36. yea even in the sins of men for the good things he draweth forth from their evill.

Secondly, the consideration of this, that nothing can come to passe 2without the Providence of God, should move us to fear God, and make us afraid to commit any sin; far otherwise then the wicked, who upon that, that it is taught that all things come to passe by the Providence of God according to that he hath decreed, Eccl. 3. 11. 14. would conclude that then a man may give himself liberty to doe any thing, considering that it must needs be executed, that God hath decreed.

Thirdly, we must banish all slavish fear out of our hearts, knowing 3that nothing can come to passe without the Providence of God.

Fourthly, this should breed thankfulnesse to God in prosperity, and 4in all things that come unto us according to our desire; whatsoever blessing we receive, we must acknowledge it to come from God, and give him the praise and glory, Rom. 11. 36. not sacrifice to our own nets, Hab. 1. 16. or stay our minds in the instruments thereof, without looking upto him by whose speciall providence and government we obtain our desires.

Fiftly, this should cause humility under the hand of God when 5things come otherwise then we desired.

Sixthly, in adversity we should patiently suffer whatsoever affliction 6the Lord layeth upon us: for this consideration hath wrought patience in Gods servants, It is the Lord, let him doe whatsoever pleaseth him, 1 Sam. 3. 18.

Seventhly, we must mark and observe the providence of God in 7former times, that thereby vve may gather arguments of his goodnesse unto us in the time to come.

Having thus spoken generally of the Providence of God; we are now to descend unto the speciall consideration of that which doth concern the principall creatures, upon whom God hath declared the glory of his mercy and justice:Of Gods special providence over Angels. and first to begin with Angels: Shew how they are upheld in their beeing.

They are all sustained by the power of God, so that they shall never die, or return to nothing, Luk. 20. 36.

How doth God dispose of them?

First, concerning their everlasting condition, they had a law given them in their Creation, which the elect observe, and are established in their perfection: but the reprobates sinning against it have lost their first estate, and are reserved unto further Judgement: for all being by p. 116God created good at the first, Gen. 1. 31. some continued in humility and obedience according to that dignity in which they were created: others continued not in the truth, Joh. 8. 44. and so kept not their beeing or excellency in which they were created of God, (by whom nothing could be made but good) but trangressed and fell from it by their sin and wickednesse becomming Devils, Jude ver. 6.

Secondly, for their employment God useth them all, both good and evill Angels, as his servants and ministers for the accomplishment of his will and work, Job 1. 6.

How are the good Angels called in the Scripture?Good Angels.

1. Elohim, or gods, for their excellency and power, Psal. 8. 5. compared with Heb. 2. 7. Psal. 97. 7. with Heb. 1. 6.

2. Sons of God, Job 1. 6.

3. Angels of Light, 2 Cor. 11. 14.

4. Elect Angels, 1 Tim. 5. 21.

5. Heavenly Souldiers, Luk. 2. 13.

6. Men of God for their Office.

7. Principalities, and Powers, and Dominions.

8. Seraphims and a flame of fire for their swift zeal to doe Gods will.

9. Cherubims from the form of young men, wherin they appeared.

Have they any proper names?

Some for our capacity have names given unto them, as Gabriel, &c.

How many are there of them?

They be innumerable, Mat. 22. 30. Heb. 12. 22. Dan. 7. 10. Psal. 61. 15. 17.

Are there divers degrees of Angels?

Yes; for some are Principalities, and Powers, and Dominions, and Thrones, Col. 1. 16. which sheweth not so much a difference in nature as in diverse employment in office: But what those degrees are, it is not observed out of Scripture, and therefore to us is unknown.

With what properties are these Angels specially endued?

They are endued with wisdome, holinesse, willingnesse to put in execution the will of God; power, swiftnesse, industry, glory, &c. far above any man.

What measure of knowledge have they?

Very great in comparison of man, both by Creation and otherwise.

How many sorts be there of their knowledge?

Three: first, naturall, which God endued them with at ther Creation, far above any man, as their nature is more heavenly.

Secondly, experimental, which they doe mark and observe farre more carefully then man, in Gods government of the world, and out of all creatures, Eph. 3. 10. Luk. 15. 10.

Thirdly, Divine, of which God informeth them according to the severall matters that he sendeth them about, and hereby they know things to come, as Dan. 9. the Angel telleth before to Daniel the time of Christs death, and Matth. 1. God telleth the Angel Josephs thoughts.

p. 117Doe not Angels of themselvess know the thoughts of men?

No; for that is Gods property only, 1 Kings 8. 39. 2 Chro. 6. 30. But in some messages, as that in the first of Matthew, God is pleased to manifest it unto them.

Have they not knowledge then of all things done here upon earth?

No; for all things are only known to God alone, Heb. 4. 13. yet they know the matters of those men and places where God appointeth them a message, as Cornelius his alms, Acts 10. 4. and the uncomlinesse of women in the Congregation where they are, 1 Cor. 11. 10.

Can the good Angels fall at any time?

No; God hath confirmed them in their well beeing that they might never fall by sin from their first blessed estate, Matth. 18. 18.

Whence commeth this?

Not from their own nature (which was subject to mutability) but from Gods mercy: for seeing those Angels are elect of God, 1 Tim. 5. 21. it followe…h of necessity that they are kept and upholden only by his grace and mercy, whereupon his election is grounded.

Now for the employment of these Angels, what are you to note therein?

Their apparitions, and the offices which they perform.

In how many sorts have Angels appeared?

In as divers as it pleased God to send them, but specially in two; namely, in visions, and true bodies.

What mean you by Visions?

Their appearing in some extraordinary sort to the mind and inward senses, either in the night by dreams, as to Joseph, Matth. 2. 13. or in the day by some strange shows, as they did to the Prophets, Zach. 2. 3.

How manifold was their apparition in body?

In the true bodies, either of men, or of other creatures.

What examples have you of their apparition in the bodies of men?

Gen. 19. 2. two Angels (beside Christ) appeared to Abraham; so did two likewise to the Apostles, Act. 1. 10. and Gabriel to the Virgin Mary, Luk. 1. 26.

Were these bodies of living men, who had souls: or bodies created upon occasion?

They were bodies extraordinarily created upon that occasion by God having no souls, but the Angels to give them motions; and after were dissolved by God to nothing, having neither birth nor buriall.

Did they move from place to place in these bodies?

Yes; and did many other actions proper to man: the Angels appearing to Abraham did truly eat and drink, though without need; the Angels did truly speak and touch Lot, pulling him: but these actions were done by them in an extraordinary speedinesse and manner, more then any man can doe.

Have Angels ever appeared in the bodies of other creatures?

Yes; for therefore are they called Cherubims of creatures that have wings, Satan spoke in the body of a serpent to Evah, and so to the Heathen in sundry other creatures.

p. 118With what feeling did the godly finde the apparition of the Angels?

Many times with great fear and terror (as may be seen in Daniel 7. 7, 8, 9, 10, &c.) which was caused by the small glimpse of glory that God vouchsafed to them, which man for his sin could not bear.

What learn we by that?

To know our misery and corruption, and that in comparison of Gods appearing, we should be ready to turn to dust.

How many are the Offices the good Angels perform?

Twofold: First, in respect of God. Secondly, in respect of the creatures.

How many are their duties concerning God?

Three: 1. They doe continually praise and glorifie God in Heaven.

2. They do always wait upon the Lord their God in heaven, to expect what he would have them doe.

3. They knowing his will doe put it in execution.

How manifold are their duties concerning the creatures?

Twofold: either generall, in respect of all the creatures; or speciall, in respect of man.

What is the generall dutie?

That they are the Instruments and Ministers of God for the administration and government of the whole world.

What are the Offices which they perform towards Man?

They are either in this life, or in the life to come.

How manifold are the Offices which they perform towards man in this life?

Twofold: either such as respect the godly, the procuring of whose good is their speciall calling, Heb. 1. 14. Mat. 4. 11. Ps. 104. 4. or such as respect the wicked.

How many good Angels hath every one attending upon him in this life? hath he one alone, or hath he many?

That is as the glory of God and the necessity of the Saints requireth; sometimes there doe many attend upon one, sometimes one upon many.

What are the good offices which the Angels perform towards the godly in this life?

They are used as Instruments, 1. To bestow good things upon them. 2. To keep them from evill.

How manifold are those good things which by the ministery of the Angels are bestowed upon the godly?

They partly concern the body, partly the soul.

What are the good things that concern the body?

1. They are used as Instruments to bestow things needfull for the preservation of it, and to bring necessary helps to men in their distress, as to Elias and Hagar.

2. They are appointed of God to be as a guard and garrison unto his children to comfort and defend them walking in their lawfull callings, Psal. 34. 7. & 91. 11.

p. 1193. They give an happy successe to them in the good things they go about, Gen. 24. 7. 40. ver.

4. They are appointed as watchmen over the Saints, that by their presence they might keep their bodies in shamefastnesse, holinesse and purity, 1 Cor. 11. 10.

What are the good things of the soul which the Lord doth bestow upon the Saints by the ministery of the good Angels?

1. To reveal the will of God to them, and to inform them in things which he would have done, Act. 10. 5.

2. To stir up good motions in their hearts.

3. To comfort them in sorrow, as Christ was comforted being distressed in soul, Luk. 22. 43, 44. and Paul, Acts 27. 23, 24.

4. To rejoyce at the conversion of the Saints, Luk. 15. 10.

How manifold are the evill things from which the good Angels doe keep the godly?

They likewise doe partly concern the body, partly the soul.

What are the evils of the body?

They are either without, or within us.

From what evils without us are we preserved by the ministery of the Angels?

1. From those dangers that one man bringeth upon another.

2. From those that they are subject unto by reason of wilde beasts.

3. From those evils whereunto we are subject by reason of other creatures without life.

4. They doe not only preserve the bodies of the Saints, but also all things that are theirs as their goods, wife, children and families.

What are the evils within us from which the Angels doe keep us?

First, sicknesse. Secondly, famine. Thirdly, death.

VVhat are the evils of the soule from which the Angels doe keep us?

From sin, and that two ways, 1. By their continual presence. 2. By their power.

What are the actions which the good Angels perform towards wicked men in this life?

1. They restrain and hinder them from many wicked things which they would bring to passe.

2. They execute judgements upon the wicked, and punish them for their sins committed, 2 Kings 19. 35. Gen. 19. 11.

What are the offices which the good Angels are to perform towards man after this life?

First, they carry the souls of the godly, being separated from the body, with comfort into heaven, (as Lazarus, Luk. 16. 22.) and thrust the wicked into hell.

Secondly, they wait upon Christ at the day of Judgement, to gather all the faithfull unto him, and to separate the wicked from among them, (Matth. 24. 31. & 51.) and to rejoyce at the sentence which he shall give.

Are we not to worship the blessed Angels for the good offices which they perform towards man, and to unto them?

p. 120Not in any case; for,

1. They themselves refuse it, Rev. 19. 10.

2. They are but Gods messengers and our fellow brethren.

3. God is only to be worshipped, Jud. 13. 16. Mat. 4. 10. Col. 2. 18.

Thus much concerning the good Angels;Of the evill Angels. what are you to know concerning the evil ones?

First, their sin or fall. Secondly, the evill offices they perform.

How many things are we to consider in their fall?

Two: 1. The manner. 2. The backsliding it self.

What must be considered in the manner?

Four things.

1. They were created, though good, yet mutable, so as they might fall.

2. Being created mutable, they were tryed whether they would fall or not.

3. Being tryed, they were forsaken of God, and left to themselves.

4. Being left to themselves, they committed all sin even with greedinesse.

How many things must be considered in the fall it self?

Three: 1. From whence they fel. 2. Whereunto they fell. 3. The punishment God laid upon them for their fall.

From whence fell they?

First, from their innocency and estate which God had set them in, Job 4. 18. Joh. 8. 44. 2 Pet. 2. 4. Jude ver. 6.

Secondly, from God, and thereby from fulnesse of joy and perfection of happinesse.

Whereunto fell they?

God suffered them voluntarily and maliciously without any outward temptation to fall into that unpardonable sin of Apostasie, and into the most grievous sins that could be committed.

What was the principall sin that the Angels committed?

Howsoever some think it was pride, abusing the place of Isaiah, 14. 13, 14. which is meant of the King of Babylon; others envy towards man, as in the book of Wisdome, 2. 24. others lying, out of John 8. 44. yet it comprehended all these and more too, being an utter falling away from God, and that holy standing God placed them in, especially to minister for mans good.

How commeth it to passe that the fall of Angels is without hope of restitution, since Man is recovered after his fall?

The Devill committed the sin against the holy Ghost, Matth. 12. 31. 1 John 5. 16. sinning wilfully and maliciously, which is proved by his continuall dealing against God, and therefore he shall never be restored.

Were there many Angels that did thus fall?

Yes, as appeareth by Rev. 12. 7. & Mat. 8. 30, 31. where a legion possessed one man.

What punishments were laid upon the Angels for their fall?

First, the fearful corruption of their nature from their first integrity, and losse of Gods image, so that they can never repent.

p. 121Secondly, the casting of them out from the glory of heaven, and the want of the comfortable presence of God for evermore, 2 Pet. 2. 4.

Thirdly, a griefe and vexation at the prosperity of the Saints.

Fourthly, a limitation of their power that they cannot doe what hurt they would.

Fifthly, horrour and feare of the judgement of the great day; whereunto they are reserved in everlasting chaines under darknesse, 2 Pet. 2. 4. Jude, vers. 6.

Sixthly, a more heavy torment after the day of judgement in hell fire, where they are to feel the infinite wrath of God world without end. Mat. 8. 29. Luke 8. 31. Mat. 25. 41. Apoc. 20. 10.

Can the Devill work miracles, and tell things to come?

No, but God onelyonly; Mat. 4. 3. Esay 41. 23.

What power have they to hurt man?

They have no more power then is under nature, (for above nature they cannot work) and yet they can doe nothing by that power, but what God appointeth; not so much as the entring into hogges. Matth. 8. 31.

How are they affected towards man?

Very maliciously, as their severall names given them doe declare.

What be those names?

First, Satan, because they mortally hate men.

Secondly, Devill, because they slanderously accuse them to God and man, Job 1. 11. & 2. 5. Rev. 12. 8, 9, 10.

Thirdly, the old Serpent, for their subtile temptation.

Fourthly, the great Dragon, for their destroying of many, Rev. 12. 8, 9

How many of them doe attend upon every man?

Sometimes many upon one, and one upon many.

What be the evill offices they perform against man?

Some are common to the godly with the wicked, others are proper to the wicked alone.

Have they a like power over the godly and the wicked?

No, for though God permitteth them often to try and exercise the godly, 2 Sam. 1. compared with 1 Chron. 1. Eph. 6. 12. both in body and in mind, (as Satan afflicted Job both outwardly with grievous sores, and inwardly with dreams and visions; and sometimes buffeted Paul, 2 Cor. 12. 7. sometimes hindered him from his journey, 1 Thess. 2. 18.) yet he limiteth them, and turneth their malice to the good of his children, Luk. 22. 31.

How manifold are the evill offices which they perform in common against the godly and the wicked?

Two-fold; either such as respect the body, and the things belonging thereunto, or such as respect the soule.

How doe they hurt the body or the things belonging to the body?

They are permitted by God for mans sinne: First, to hurt the creature, that should serve for our comfort, as the Ayre, Sea, Trees, &c. Rev. 7. 2, 3. Secondly, to abuse the bodies both of men and beasts, for the effecting of their wicked purposes. Thirdly, to delude the senses, making men to beleeve things to be such as they are not, as the Devill did p. 122by Jannes and Jambres in Egypt, and by the witch of Endor. Fourthly, to inflict sicknesse and evills upon the bodies of men, and to torment and pain them, as in Job, and the Egyptians. Fiftly, to strike some dumb. Sixtly, to enter into, and really to possesse the bodies of men, using them in most fearfull sort, as Matth. 8. 16. & 12. 28. Seventhly, to inflict death upon the bodies both of men and beasts.

How doe they hurt the soule?

First, by depriving some of the use of their reason by frensie and madnesse. Secondly, by troubling and tormenting some with griefe and vexation of soule. Thirdly, by abusing some with passions and melancholy fits, as Saul, 1 Sam. 16. 14. Fourthly, by seducing others, 1 King. 22. 21, 22. 2 Cor. 4. 4. Fiftly, by manifold and fearfull temptations to sin and wickednesse. Sixthly, by prevailing in such temptations. Seventhly, by accusing before God those with whom they have so prevailed. Eightly, by hindring men from doing good things.

What are the offices of the evill Angels that respect the wicked alone?

First, to rule and reign in them without controlment, and to finish his work in them. Secondly, to murther and destroy them in this world, and in the world to come to torment soule and body in hell for ever.

What use are we to make of this doctrine,Uses of the doctrine concerning evill Angels. concerning the evill Angels?

First, to tremble at the Lords severity towards them, 2 Pet. 2. 4. and to be thankfull for his bounty and mercies towards our selves, Psal. 8. 1. 4, 5. Eph. 1. 3, 4.

Secondly, to remember that if God spared not those spirituall creatures sinning against him, neither will he spare us rebelling against his Majesty, 2 Pet. 2. 4.

Thirdly, to feare to offend God, that hath such messengers to send at his command.

Fourthly, to learn to arm our selves with the shield of faith and fear of God, since we have such great enemies to fight against, Eph. 6. 11. 1 Pet. 5. 9.

Fifthly, to be comforted, that though the Devill be powerfull and most malicious against us, yet Christ hath broken his head, Gen. 3. 15. and at last will tread Satan under our feet, Rom. 16. …0.

Thus much of the providence that concerneth Angels.Of Gods particular providence over man.

Shew now how God doth deale with man.

As with that creature in whom above all other, he intendeth to set forth the glory of his Wisdome, Power, Justice, and Mercy; Prov. 8. 31. Psal. 8. 3. &c. 1 Cor. 9. 9, 10. and therefore the Scriptures doe most plentifully declare the dealing of God with man, both in the time of this world, and for ever hereafter.

How is man upheld in his being?

Two wayes.

First, as all other bodily creatures: partly by maintenance of every mans life here on earth, for the time alotted by God himselfe. Acts 17. 28. Ps. 36. 6. 1 Tim. 4. 10. Partly, by propagation of kind unto the end of the world, through the blessing of procreation. Gen. 1. 28. Eccl. 1. 4.

p. 123Secondly, as Angels after a sort; God so providing, that though the body of man returneth to the earth from whence it was taken, yet the soule perisheth not, but returneth to God that gave it; Eccl. 12. 7. yea, that the same body also and every part thereof is preserved in the grave, and shall be joyned intire to the soule at the last day, so to continue for ever. Job 19. 26, 27.

How manifold is the state wherein man is to be considered?

Threefold: first, the state of innocencie, commonly had and lost of 1all mankind, both elect and reprobate, without difference, Eccl. 7.

Secondly, the state of corruption and miserie seising on all men naturally, 2but abiding without recoverie only in the Reprobate, Rom. 3. 23.

Thirdly, the state of Redemption proper to the elect, 1 Pet. 2. 9. 3Psal. 130. 8. All which doe make way unto that finall and everlasting estate of honour or dishonour fore-appointed unto all men, beginning at the end of this life, perfected at the day of judgement, and continuing for ever in the world to come. And thus touching this part of Gods providence the Scriptures doe teach us, both the benefits of God bestowed upon man before his fall; and likewise his justice and mercy towards him after his fall: his justice upon the Reprobate, who are left without hope of restitution, and reserved together with the Devills unto everlasting punishment, Matth. 25. 41. Rev. 20. 10. 15. His mercy upon the elect who notwithstanding their fall, are restored again by grace, Gen. 3. 15.

Is it not likely that all the visible world together with man, is fallen without hope of restitution by mercy?

Yes, for it standeth well with the justice of God, that seeing the visible world was made for the use of man, Gen. 2. 9. that with the fall of man it should be punished, Gen. 3. 17, 18. and with his raising up be restored, Rom. 8. 20, 21, 22.

What is that speciall order of government which God useth towards mankind in this world,Of Gods providence towards mankind. and in the world to come?

In this world he ordereth them according to the tenor of a two-fold Covenant, in the world to come according to the sentence of a two-fold judgement.

What understand you by a Covenant?Of the Covenant between God and man.

An agreement which it pleaseth Almighty God to enter into with man concerning his everlasting condition.

What be the parts of this agreement?

Two: the one is the Covenant that God maketh with us; the other is the Covenant that we make with God: the summ of the former is, that he will be our God, of the latter, that we will be his people. Jer. 31. 33.

What gather you from the former?

The sir-name of God, as it is in divers places of Scripture, and namely, Exod. 3. 15. where it is said, The Lord God of your Fathers, the God of Abraham, the God of Isaac, the God of Jacob, hath sent me unto you; this is my name for ever, and this is my memoriall unto all generations: from whence we may observe the singular glory and priviledge of Gods people, in that God is content to take his sir-name of them, Heb. 11. 16.

Why is this sir-name added?

p. 124For that it is a fearfull thing to think of the proper name of God alone, unlesse this be added to it, whereby he declareth his love and kindnesse to us.

What gather you from the latter?

That man standeth bound by these Covenants of agreement, to perform that duty which God requireth at his hands.

How many such Covenants be there?1. Covenant of works.

Two: First, the Law and Covenant of works; Secondly, the free promise or Covenant of grace, which from the comming of Christ is called the Gospell. Rom. 10. 5, 6. Gal. 3. 11, 12.

Which of them was first?

The Law, for it was given to Adam in his integrity, when the promise of grace was hidden in God.

How so, since it is said that the Law was first given to Moses?

That is to be understood of the written Law, as it was written by Moses, and ingraven in tables of stone by the finger of God, otherwise the same was imprinted in the beginning in the hearts of our first parents, and therefore it is called the Law of nature, Rom. 2. 14.

How was this Law given unto Adam in the beginning?

It was chiefly written in his heart at his creation, and partly also uttered in his eare in Paradise; for unto him was given a will both to good and also to evill, and also to be inclined thereto with ability to perform it. There was something likevvise outwardly revealed, as his duty to God in the sanctification of the Sabbath, to his neighbour in the institution of marriage, and to himselfe in his dayly working about the garden.

How doth it appeare that the substance of the Morall Law was written in the hearts of Adam and Eve?

First, by the effect of it in them both, who immediately after their fall were forced by the onelyonly guilt of conscience (not yet otherwise charged) to hide themselves from Gods presence. Gen. 3. 8.

Secondly, by the remainders thereof in all mankind, who even without the Law, are by light of nature a Law unto themselves. Gen. 4. 6. Rom. 2. 14, 15.

How hath the Morall Law been delivered since the fall?

The summe thereof was comprised in ten words, Exod. 34. 28. Deut. 4. 13. commonly called the Decalogue or ten Commandements, solemnly published and engraved in tables of stone by God himself, Deut. 10. 4. Afterwards the same was more fully delivered in the books of holy Scripture, and so committed to the Church for all ages, as the Royall Law for direction of obedience to God our King; Jam. 2. 8. and for the discovery of sin and punishment due thereto. Deut. 27. 26. Rom. 1. 31. & 3. 20.

What then doth the Law now require of us?

All such duties as were required of Adam in his innocency, Levit. 18. 5. and all such as are required since by reason of his fall; Deut. 27. 26. binding us to eternall death for our least defect therein.

Declare now out of that which hath been said what the Covenant of works is.

p. 125It is a conditionall Covenant between God and man, whereby on the one side God commandeth the perfection of godlinesse and righteousnesse, and promiseth that he will be our God if we keep all his Commandements: and on the other side man bindeth himselfe to perform intire and perfect obedience to Gods Law, by that strength wherewith God hath endued him by the nature of his first creation.

What was done in this Covenant on Gods part?

There was his Law backed with promises, and threatnings, and unto them were added outward seales.

What was the summe of this Law?

Doe this, and thou shalt live; if thou dost it not, thou shalt dye the death.

What is meant by Doe this?

Keep all my Commandements in thought, word, and deed.

What is meant by life promised to those that should keep all the Commandements?

The reward of blessednesse and everlasting life, Levit. 18. 5. Luke 10. 28.

What is meant by death threatned to those that should transgresse?

In this world the curse of God and death with manifold miseries both of body and soule, and (where this curse is not taken away) everlasting death both of body and soule in the world to come, Deut. 27. 26. & 29. 19. 20. & 32. 22. Levit. 26. Deut. 28.

What were the outward seales added hereunto?

The two trees planted by God for that purpose in the midst of the garden, Gen. 2. 9. 3. 3. that Adam before and in the sight of them might resort to some speciall places to serve God in, and might by the sight of them be put in mind of those things whereof they were signs and seales.

What did the tree of life serve for?

It sealed up happinesse, life, and glory unto man, upon condition of obedience; that by tasting thereof (which no doubt, according to the manner of Sacramentall signes, was a tree of marvellous comfort and restoring) he might be assured he should live in Paradise for ever, if he stood obedient to Gods Commandements, Gen. 2. 9. Prov. 3. 18. Revel. 2. 7.

Was this tree able to give everlasting life to man, or otherwise, why did God after the fall shut man from it?

It was no more able to give everlasting life, then the bodily eating of any other Sacrament; but Adam having by sin lost that which was signified hereby, God would have him debarred from the use of the Sacrament.

What did the tree of the knowledge of good and evill serve for?

Both for triall of obedience, and also for a warning of their mutability, and of what would follow upon sin; so sealing death and damnation in case of disobedience, not as though the tree was able to give any knowledge, but that by tasting of it contrary to Gods command they should have experimentall knowledge of evill in themselves, which before they had of good only, and by wofull experience should learn what p. 126difference there was between knowing and serving God in their integrity and being ignorant of him by their sin, Gen. 2. 17.

What was done in this Covenant on mans part?

Man did promise by that power which he had received, to keep the whole law, binding himself over to punishment in case he did not obey.

In what state is man to be considered under this Covenant?The state of man in the time of his Innocency.

In a twofold estate. 1. Of Innocency. 2. Of Corruption and misery.

What things are you to note in the innocent estate of man?

First, the place where he was seated. Secondly, the happy and glorious estate he there enjoyed both in soul and body.

Where did God place man when he created him?

In a most glorious, pleasant and comfortable Garden, which is called Paradise, or the Garden of Eden for pleasantnesse, Gen. 2. 8.

What doth the Scripture teach concerning it?

The place where it was; and the commodities thereof.

Where, and in what part of the world was it?

In Asia neer the meeting of Euphrates and Tygris, those two famous Rivers.

What commodities had it?

All the principall creatures of God did adorn it, and therefore it is said to be more extraordinarily then the rest of the world planted by God: There are set down also the precious stones thereof under the Sardonyx; pure metals under the gold; precious woods under the Bdelium, and so all other living things and growing creatures, that it might be as it were a shop furnished for man to see in, and learn by it Gods Wisdome, Power and Majesty.

Doth this place now continue?

The place remaineth, but the beauty and commodities be partly by the Floud, partly by mans sin (for which the whole earth is cursed) almost abolished, though (as may be observed out of good Authors) it is a very fruitfull place still.

What happinesse did man enjoy, thus placed in Paradise?

It was partly inward, partly outward.

Wherein did the inward appear?

First, in his wonderfull knowledge, whereby he made use of all the creatures of God, as the greatest Philosopher that ever was.

Secondly, in that holy and heavenly image of God, of which Adam had the use and comfort before his fall, it shining in him without tainture or blemish, and he thereby being without all sin or punishment of sin.

Thirdly, in the full fruition and assurance of the favourable and blissefull presence of his Creator, Matth. 5. 8. Psal. 17. 15. and his heavenly company and conference with God, without all fear, as a subject with his Prince, Gen. 3. 8.

Fourthly, in his joyfull serving God, together with absolute contentment in himself, Gen. 2. 25.

Wherein did the outward appear?

p. 127First, in having so comely, perfect and glorious a body, in which there was no infirmity, pain nor shame, though naked, Gen. 2. 25.

Secondly, in his dominion over all the creatures, that submitted themselves and did service unto him, to whom also as their Lord he gave their originall names, Gen. 2. 19, 20.

Thirdly, in the comfortable state and sense, not of Paradise alone, but of all the world round about him, having neither storm, winter, nor extremity in any creature.

What employment had man in this estate?

A twofold employment; the first outward, to till and dresse the Garden, Gen. 2. 15. the other spirituall, to worship and serve God his Creator, and to procure his own everlasting blessednesse, whereto he was fitted with freedome of will and ability for perfect obedience unto God according to the tenor of the Covenant of works.

What use are we to make of the knowledge of mans happinesse before his fall?

First, to admire and praise the great goodnesse and favour of God in so dealing with man, a clod of the earth.

Secondly, to bewail the losse of that happy estate, with blaming our selves for our sin in Adam.

Thirdly, to learn how grievous a thing sinne is in Gods sight, that procured man this dolefull change.

Fourthly, to labour and gasp to be heirs of the heavenly Paradise purchased for the elect by Christ; by which we shall eat of the Tree of life, Rev. 2. 7.

Thus far of the state of innocency;Of man in the state of corruption, and of his fall. what is the state of corruption and misery?

The fearfull condition whereinto in Adam all mankind fell, Eccles. 7. 29. by transgressing and violating that Covenant of works which God made with him at the beginning: For man continued not in his integrity, but presently transgressed that holy law which was given unto him, willingly revolting from Gods command through Satans temptation into many sinnes by eating the forbidden fruit, and so by the disobedience of one, sin reigned unto death, and death went over all, Rom. 5. 12. 18.

What are we then to consider herein?

First, Adams fall; Secondly, the wretched estate he threw all his posterity into.

In what place of Scripture is the History of Adams fall handled?

In the third Chapter of Genesis, the six former verses whereof setteth out the transgression of our first parents, (which was the original of all other transgressions) the rest of the Chapter declareth at large the things that followed immediately upon this transgression.

How was the way made unto this fall of man?

By Gods permission, Satans temptation, mans carelesnesse and infirmity in yeelding thereunto.

What action had God in this businesse?

p. 128He permitted the fall of man, not by instilling into him any evill, Jam. 1. 13. 1 John 2. 16. or taking from him any ability unto good; But first suffering Satan to assail him (2 Sam. 24. 1. with 1 Chron. 21. 1.)

Secondly, leaving man to the liberty and mutability of his own will, and not hindring his fall by supply of further grace, 2 Chro. 32. 31.

Was then God no cause of the fall of our first Parents?

None at all; but as hath been said, having created them holy he left them to themselves to fall if they would, or stand if they would in respect of their ability; as a staffe put on an end right, doth fall without the furtherance of the man that setteth it right; yet came it to passe not only by the permission of God, but also by his secret Decree, thereby to make way for the manifestation of his Power, Justice and Mercy: for being able to bring good out of evill, as light out of darknesse, he ordereth in his great Wisdome the fall of man to the setting out of the glory, both of his mercy in those that shall be saved in Christ, and of his Justice in those that shall perish for their sins, Rom. 11. 32. yet without wrong to any, being not bound to his creature to uphold him by his grace from falling, Rom. 11. 35.

What hand had Satan in procuring the fall of man?

Being himself fallen, upon a proud, envious and murtherous mind, he deceived our first parents by tempting them to sinne, to the end he might bring them into the like estate with himself; and as in this respect he is said to have been a murtherer from the beginning, Joh. 8. 44. so doth he ever since seek to do what hurt he can to mankind, moving them still to sin against God, and labouring to bring them to damnation.

What doe you observe herein?

His envy of Gods glory and mans happinesse, together with his hatred and malice against mankind, whom (as a murtherer doth his enemy) he hateth and laboureth to destroy.

What gather you from this attempt of his against our first parents in the state of Innocency?

That Satan is most busie to assail them in whom the image of God in knowledge and holinesse doth appear; not labouring much about those which either lie in ignorance, or have no conscience of walking according to knowledge, as those that are his already.

What Instrument did Satan use in tempting man?

He used the Serpent as an Instrument to deceive the woman, and the woman for an Instrument to tempt the man, Gen. 3. 1. 2 Cor. 11. 3. 1 Tim. 2. 14.

Why did he use those outward Instruments, and not rather tempt their fancy and affection inwardly?

It seemeth that in their integrity he could not have that advantage against them in those things whereunto they were made subject by their fall.

Why did he chuse rather to speak by a Serpent then by any other Beast?

p. 129Because it was the fittest that God permitted him, and wisest of all the beasts of the earth, especially possessed by him to deceive man, Gen. 3. 1. It was of all other beasts the subtillest and fittest to creep into the Garden unseen of Adam, (who was to keep the beasts out of it) and to remain there without being espyed of him, and creep out again when he had done his feat.

If there were craft before the fall, then it seemeth there was sinne?

Craft in beasts is not sin, although the word here used signifyeth a nimblenesse and slinesse to turn and wind it self any way, in which respect it seemeth the Devill chose this beast before any other.

What learn you from thence?

That the Devill to work his mischief is exceedingly cunning to make his choice of his Instruments, according to the kind of evill he will solicite unto, Matth. 7. 15. 2 Cor. 11. 13, 14. 1 Tim. 2. 14.

But wee doe not see that hee commeth any more in the body of Serpents?

He may, and in the body of any other beast which the Lord will permit him to come in: Howbeit our case in this is more dangerous then that of our first parents; for now he useth commonly for Instruments men like unto us and familiar with us, which he could not doe before the fall, Eph. 6. 12. Rev. 2. 10.

Why did Satan assail the woman rather then the man?

Because she was the weaker vessel, which is his continuall practice, where the hedge is low there to goe over, (Luk. 5. 30. Mar. 2. 16. Mat. 9. 11. 2 Tim. 3. 6.) and might afterwards be a fitter means to deceive and draw on her husband.

What are we to consider in his tempting of the woman?

First, the time which he chose to set upon her. Secondly, the manner of the temptation.

What note you of the time?

First, that it was immediately, or not long after the placing of them in that happy estate: which teacheth how malicious the wicked one is, who if he could let, would not suffer us to enjoy any comfort either of this life or of that to come, so much as one poor day.

Secondly, that he came unto her when she was some space removed from her husband, that hee that should have helped her from and against his wiles might not be present to heare their conference: whence we learn, that the absence of wives from their husbands, who should be a strength unto them, is dangerous, especially that we absent not our selves from the means of spirituall strength, the hearing of the Word, the receiving of the Sacraments, and Prayer.

Thirdly, that shee was neere to the Tree of knowledge at the time he set on her: which sheweth his watchfulnesse in taking advantage of all opportunities that might further his temptations.

VVhat was the manner of the temptation?

First, he subtilly addressed himself to the woman, and entred p. 130into conference with her. Secondly, he made her doubt whether the Word of God was true or not. Thirdly, he offered her an object. Fourthly, he used all the means he could to make her forsake God, and yeeld unto him, pretending greater love and care of mans well doing, then was in God, and bearing them in hand that they should be like unto God himselfe if they did eat of the forbidden fruit, Gen. 3. 5.

What was the Devils speech to the woman?

Is it even so, that God hath said, Yee shall not eat of all the fruit in the Garden? Gen. 3. 1.

What doe you note in this?

That it is likely there had been some communication before between the Serpent and the woman, that Satan had asked why they did not eat of the forbidden fruit, seeing it was so goodly and pleasant to behold, and that the woman had answered that they were forbidden, whereupon he inferreth this that Moses setteth downe, wherein we may observe,

First, the Devils sophistry, who at first doth not flat contrary Gods command, but to bring her to doubting and conference with him asketh this question, whether God hath forbidden to eat of all the trees in the Garden.

Secondly, the wicked spirits malicious and subtile suggestion, in that passing by the great bountifulnesse of the Lord in the grant of the free use of all the fruits in the Garden, he seeks to quarrell with the Lords liberality.

Thirdly, we learn from hence to take heed lest for want of some one thing which God withholdeth from us, which we gladly would have, we be not unthankfull to the Lord for his great kindnesse and liberality, and enter further into a mislike of him for that one want, then into the love and liking of him for his innumerable benefits we enjoy, especially it being for our good that he withholdeth it, and that being not good which we desire.

What did follow upon this question of Satan?

The woman answering thereunto, not as God had spoken, that surely they should die if they did eat of the forbidden fruit, but by a tearm of doubting, lest ye die; Satan by this conference and doubting, taketh advantage and assureth them that they shall not die, but have their eies open and receive knowledge.

What observe you in this reply of the Devill?

First, his craft in applying himself to the woman, whom he seeing to be in doubt of the punishment, contents himself with it, and abstaineth from a precise deniall, whither he would willingly draw her, because he deemed that the woman would not come so farre, and that in a flat deniall he should have been bewrayed, which notwithstanding in the latter end of this sentence he doth by implication flatly doe: whence we learn, that the Devill proceedeth by degrees, and will not at the first move to the grossest: as in Idolatry he laboureth to draw man first to be present, after to kneel only with the knee, keeping his conscience to himselfe; p. 131lastly, to the greatest worship: In whoredome, first to look, then to dally, &c. and therefore wee must resist the evill in the beginning.

Secondly, that hee is a calumniator or caviller, whereof he hath his name Diabolus Devill, and an Interpreter of all things to the worst; and it is no marvell though he deprave the best actions of good men, seeing hee dealeth so with God, surmising that God had forbidden to eat of the fruits, lest they should know as much as he.

Thirdly, that knowing how desirous the nature of man (especially they of best spirits) is of knowledge, he promiseth unto them a great encrease thereof; whereas wee ought to remember that which Moses saith, that the secrets of the Lord are to himself, and that the things that he hath revealed are to us and to our children, Deut. 29. 29.

Hitherto of Satans temptation, the cause of the fall without man: What were the causes arising from our first parents themselves?

Not any of Gods creation, but their carelesnesse to keep themselves intire to Gods command: for though they were created good, yet being left by God to the mutability of their own will, they voluntarily enclined and yeelded unto that evill, whereunto … were tempted, and so from one degree unto another were …rought unto plain rebellion, Gen. 3. 6. Eccl. 7. 29.

What was their first and main sin?

In generall it was disobedience, the degrees whereof were first infidelity, then pride, and lastly, the dis…vowing of subjection by eating the forbidden fruit, which they imagined to be the means whereby they should attain to an higher degree of blessednesse, but proved to be the sin that procured their fall, Gen. 2. 16, 17. & 3. 6, 7.

Did not Adam conferre with Satan, and take the fruit from the tree?

No; he received it from his wife, and by her was deceived, and she by Satan, Gen. 3. 4. 17. 1 Tim. 2. 14.

Satan indeed was the outward cause of Eves fall, but what are the causes arising from her self?

They are either outward things of the body, or the inward affections of the mind moved by them.

What are the outward things of the body?

They are the abuse of the tongue, of the ears, of the eyes, and of the tast: for in that she entertained conference with the Devill, the tongue and ears; in that it is said that the fruit was delectable to look on, the eyes: and in that it was said it was good to eat, the tast is made to be an instrument of this sin.

What learn you from hence?