A Body of Divinity
Only in and of himself, for that whatsoever is gracious and amiable, it is from him.
What learn you from this?
That we ought to love and reverence God above all; for seeing gracious and amiable men do win love and reverence from others, in whose eyes they appear gracious and amiable, who is able more to win this at our hands, then God who is the fountain of all graciousness and amiableness?
For the better understanding of this attribute, show how this word Grace is used in the Scripture.
It is used in three several significations, sometimes it is put for comeliness, stature, meekness, or mildness; Luk. 2. 25. sometime for free favor whereby one embraceth another, pardoning former injuries, and receiving the party offending into favor again. Gen. 6. 8. Thirdly, it is taken for all kind of gifts and graces, which of his free favor are bestowed; whether temporal or eternal: Acts 2. 23. Eph. 4. 7.
Whether is there grace in God according to the first signification of grace or no?
Yea, for God is of his own nature most gracious, and grace it self, which grace was in Christ Jesus from his infancy, (as he was man) and did every day more and more increase, Luke 2. 52. Psal. 45. 9. And amongst all things that were created, there was nothing endued with such grace, as was the human nature of Christ, and that was by the fullness of the Godhead which dwelt bodily in him, Coloss. 2. 9.
Whether is grace properly attributed to God in the second sense or no?
Yea, most properly; for God doth justify us: that is, he doth account us for just through his Son Jesus Christ, and that of his free grace and favor, without any desert of our parts or anything in us, Rom. 3. 20. 24. & 4. 16.
What be the causes of this grace or favor of God?
The efficient cause is his goodness and free will; the final cause cause thereof is the salvation of his chosen children, and the glory of himself, and of his Son Christ Jesus.
What be the effects of God's grace to us wards?
In general, the grace of God (whereof there is no cause in us but only his own goodness and will) is the first cause, the middle cause, and the the last cause, and the only cause of all that belongs to our salvation. Rom. 9. 11. And particularly, it is the cause of our Election, of our Redemption, of the sending of Christ into the world, of our Calling, of the preaching of the Gospel; Eph. 1. 4. John 3. 11. 34. Rom. 5. 8. It was the cause why the Apostles were called to the preaching of the Gospel, Gal. 1. 15, 16. Eph. 3. 8. 9. It is the cause of our Faith, of the forgiveness of our sins, of our whole justification, of our regeneration, of our renovation, of our love to God and our neighbor, of the Holy Ghost in us, of our good works, of our obedience, of our perseverance, of the fear of God, of eternal life, and of life it self. 2 Tim. 1. 9. Phil. 2. 13. Rom. 12. 6. 1 Cor. 12. 9. Rom. 3. 24. Tit. 3. 5. 1 John. 4. 9. Ezek. 36. 27. Jerem. 32. 40. and in a word, the beginning, the continuance, and the accomplishment of our whole salvation, doth depend wholly upon the grace and favor of God; and what good thing soever we have, or have had, or may have, belonging either to this life or to the life to come, is to be attributed wholly to the grace and favor of God.
What is the love of God?
It is an essential property in God whereby he loves himself above all, and others for himself, 1 John 4. 16. Rom. 5. 8. John 3. 16. Tit. 3. 4. Mal. 1. 2, 3.
What learn you from hence?
That we should love him dearly, and other things for him.
That we may the better know what the love of God is, declare first what love is in ourselves.
It is a passion of the mind whereby we are so affected towards the party whom we love, that we are rather his then our own, forgetting ourselves to do him good whom we so love.
And is love such a thing in God?
No, the true love of God is not such as our love is.
What difference is there?
There is great difference two ways; First, in time, for love was in God before it was in us, or in anything created; for he loved himself and us also before the world was. John 17. 23. Secondly, they differ in nature and quality, for that love which is in God is most perfect and pure, Rom. 9. 13. without passion; but in us it is imperfect, and matched with passions, with impure affections and grief of the mind.
After what manner doth the Scripture express the love of God?
In the Scriptures God doth compare himself to a father and to a mother loving their children, to a hen gathering her chickens together under her wings, to a good shepherd seeking up his sheep, and to divers other things.
And wherefore serve these comparisons?
They are for our profit two ways. First, to show us that God's love towards us is most vehement and sincere. Secondly, to make us bold in coming to him, and calling upon him; so for this love Christ Jesus calleth us by all the names of love, as his servants, his kinsmen, his friends, his spouse, his brethren; and by many names moe: to show, that he loveth us with all loves, the fathers love, the mothers love, the masters love, the husbands love, the brothers love, &c. and if all loves were put together, yet his love exceedeth them all, for all could not do so much for us, as he alone hath done.
If love doth not signify any affection or passion in God, as it doth in us, what then doth it signify?
In God it signifieth three things most perfect; first, the eternal good will of God towards somebody; for the love of God, (supposed towards the Elect) is his everlasting good will, or his purpose and determination to show them mercy, to do them good, and to save them; as in Rom. 9. 11. 13. Secondly, the effects themselves of his love or good will, whether they be temporal, concerning this life, or eternal, concerning the life to come; as in the 1 John 3. 1. Thirdly, the pleasure and delight which he taketh in that which he loveth, and so it is taken in Psal. 45. 7. 23.
What things doth God love besides himself?
Besides himself God loveth all things else, whatsoever he made, but he loveth not sin and iniquity, for he never made it, as Saint John saith, 1 John 2. 16. Again he loveth his Son being manifested in the flesh, and he loveth his chosen children for his Sons sake, with whom he is well pleased; Mat. 3. last verse.
Obj. 1. The Scripture saith that God doth hate all that work iniquity, how then can God both hate and love one and the same man?
In every wicked man we must consider two things: First, His nature; Secondly, his sin. His nature is the work of God, and that he loveth, but his iniquity is not of God, and that he hateth.
Obj. 2. God doth afflict his children, therefore he doth not love them.
Whom he loveth he correcteth, and therefore he correcteth them because he loveth them, even as a gold-smith trieth his gold in the fire, because he loveth it.
Whether doth God love all alike or no?
No, he preferreth mankind before all his other creatures, for which cause God is called Philanthropos, that is, a lover of men; and this appeareth by three effects of his love.
First, he made him according to his own Image, that is, in righteousness and true holiness. Gen. 1. 26. Eph. 4. 24.
Secondly, he made him Lord over all his creatures, Psal. 8. 5, 6.
Thirdly, he gave his own Son to death for his ransom.
Doth God love all men alike?
No, for he loveth his Elect better then the Reprobate; for the Elect he calleth effectually by his Spirit in their hearts, when he calleth others but by the outward voice of the Gospel, &c.
Again, amongst the Elect themselves, some are actually wicked, and not yet reconciled nor called, as was Paul before his conversion; but the rest are called and already made holy by Faith in Christ, as Paul was after his conversion; and of these, he loveth the latter sort with a greater measure of love then the former; as the Scripture testifieth in Prov. 8. 17.
What manner of love doth God bear to his elect?
It hath three adjuncts or properties; First, it is free without desert.
Secondly, it is great without comparison.
Thirdly, it is constant without any end.
How is the love of God said to be free?
It is free two ways: first, because nothing caused God to love us, but his own goodness and grace, and therefore Saint John saith that his love was before ours, 1 John 4. 7.
Secondly, it is free, because God in loving us, did not regard any thing that belonged to his own commodity; for as David saith, he hath no need of our goods, but only to our own salvation he loved us, Psal. 162.
Wherein doth the greatness of God's love appear to his Elect?
It appeareth two ways: First, by the means which God useth to save us by, that is, the death of his Son, and so John setteth forth his love, 1 John 3. 16. when he saith, 〈 in non-Latin alphabet 〉 , that is, as if he should say, so vehemently, so ardently, so earnestly, so wonderfully did he love us, that for our salvation he spared not his own only begotten Son, but gave him to the death of the Cross for our salvation.
What else doth set forth the greatness of God's love towards us?
The consideration of our own selves, for he did not only give his only Son to death for us, but it was for us being his enemies; and this circumstance is used by the Apostle to express the same, Rom. 5. 7, 8.
Where find you it written that God's love is constant and perpetual?
That is manifestly shown in these Scriptures following, Hos. 11. 9. John 13. 1. Rom. 11. 29. for God is unchangeable in his love which is his essence and nature, and therefore is God called love in the Scriptures, 1 John 4. 8.
What use must we make of God's love?
First, it filleth our hearts with gladness, when we understand that our God is so loving, and love itself, and what is this but the beginning of eternal life, if eternal life consist in the true knowledge of God as our Savior Christ saith, John 17. 3?
Secondly, out of the knowledge of this love, as out of a fountain springeth the love of God and our neighbor; for S. John saith, he that loveth not, knoweth not God, for God is love, 1 Joh. 4. 8.
Thirdly, when we consider that God loveth all his creatures which he made, it should teach us not to abuse any of the creatures to serve our lusts and beastly affections, for God will punish them which abuse his beloved, as he punished the rich glutton which abused the creatures of God, Luk. 16.
Fourthly, we are taught to love all the creatures, even the basest of all, seeing that God loveth them, and for the love he beareth to us, he made them, and we must (if we love them for God's sake) use them sparingly, moderately, and equally or justly; to this end we are commanded to let our cattle rest upon the Sabbath day as well as our selves; to this end we are forbidden to kill the damme upon her nest, and to this end we are forbidden to musle the mouth of the Ox which treadeth out the Corn, Deut. 25. 4. 1 Cor. 9. 9.
Fifthly, we are taught from hence to love mankind better then all other creatures, because God doth so; and therefore we must not spare anything that we have that may make for the safety of his body, and the salvation of his soul. And for this cause we are commanded to love our enemies, and to do them good, because our good God doth so.
Sixthly, from God's love we learn to prefer the godly brethren and those that profess sincerely the same religion that we profess, before other men, because God's love is greater to his elect then to the reprobate, and this doth the Apostle teach us, Gal. 6. 10.
Seventhly, whereas God's love is freely bestowed upon us, this teacheth us to be humble, and to attribute no part of our salvation to ourselves, but only to the free love of God.
Eighthly, from hence ariseth the certainty of our salvation; for if God's love was so free & great when we were his enemies, much more will it be so and constant also to us being reconciled to God by Jesus Christ, Rom. 5. 10.
It is his mind and will always most ready to succor him that is in misery; or an essential property in God, whereby he is merely ready of himself to help his creatures in their miseries, Esa. 30. 18. Lam. 3. 22. Exod. 33. 19.
Why add you this word merely?
To put a difference between the mercy of God and the mercy that is in men, for their mercy is not without some passion, compassion, or fellow-feeling of the miseries of others, but the mercy of God is most perfect and effectual, ready to help at all needs of himself.
But seeing mercy is grief and sorrow of mind conceived at another's miseries, how can it be properly attributed to God in whom are no passions nor griefs?
Indeed in us mercy may be such a thing, but not in God; mercy was first in God, and from him was derived to us, and so he is called the Father of mercies, 2 Cor. 1. 3. and when it came to us, it was matched with many infirmities and passions, but it is improperly attributed to God from ourselves as though it were first in us.
Declare then briefly what things of perfection are signified by this word [mercy] in God?
By the name of [mercy] two things are signified in God properly. First, the mind and will ready to help and succor. Secondly, the help itself, and succor or pity that is then shown.
Where in the Scripture is mercy taken the first way?
Those places of Scripture are so to be understood wherein God doth call himself merciful; and saith, that he is of much mercy; that is, he is of such a nature as is most ready to free us from our evils.
Where is it taken in the other sense for the effects of mercy?
In Rom. 9. 15. where it is said, God will have mercy on whom he will have mercy; that is, he will call whom he will call; he will justify whom he will; he will pardon whom he will; and will deliver and save from all their miseries and evils whom he will; and these be the effects of God's mercies. Again, in Exod. 20. 6. it is so taken.
From whence springeth this mercy of God?
The essence and being of God is most simple without any mixture or composition; and therefore in him there are not divers qualities and virtues as there be in us, whereof one dependeth upon another, or one differs from another, but for our capacity and understanding, the Scripture speaketh of God as though it were so, that so we may the better perceive what manner of God, and how good our God is.
Well then, seeing the Scriptures do speak so for our understanding, let us hear whereof this mercy cometh.
The cause is not in us, but only in God himself, and mercy in God doth spring out of his free love towards us.
Why do you say out of the free love of God? are there more loves in God then one?
There are two kinds of love in God: one is wherewith the Father loveth the Son, and the Son the Father, and which the holy Ghost beareth towards both the Father and the Son; and this love I call the natural love of God, so that the one cannot but love the other; but the love wherewith he loveth us is voluntary, not being constrained thereunto, and therefore is called the free love of God, and thereof it cometh to pass that mercy is also wholly free, that is, without reward or hope of recompense, and excludeth all merit.
How prove you that the mercy of God ariseth out of his love?
That the love of God is the cause of his mercy, it is manifest in the Scriptures, 1 Tim. 1. 2. Paul saluteth Timothy in this order, Grace, mercy and peace from God the Father, and from the Lord Jesus Christ, to show that that peace which the world cannot give, the mercy of God is the cause of it, and the cause of his mercy is his grace, and his grace is nothing else but his free favor and love towards us. The same order doth Paul observe in Titus 3. 4, 5. where he saith, when the goodness and love of God our Savior appeareth not by the works of righteousness, which we had done, but according to his mercy he saved us. First, he sets down the goodness of God as the cause of his love. Secondly, his love as the cause of his mercy. And thirdly, his mercy as the cause of our salvation; and our salvation as the effect of all: and therefore there is nothing in us which may move the Lord to show mercy upon us, but only because he is goodness itself by nature; and to this doth the Psalmist bear witness, Psal. 100. 5. saying, that the Lord is good, his mercy is everlasting, and his truth is from generation to generation.
Towards whom is the mercy of God extended or shown?
For the opening of this point we are to consider that the mercy of God is twofold: First, general; Secondly, special. God as a God doth show mercy generally upon all his creatures being in misery, and chiefly to men, whether they be just or unjust, Psal. 140. & 147. and so doth succor them, either immediately by himself, or else mediately by creatures: as by Angels or Men, by the Heavens, by the Elements, and by other living creatures, and this general mercy of God is not extended to the eternal salvation of all, but is only temporary and for a while. Of this read Luk. 6. 36.
What say you to the special mercy of God?
That I call the special mercy of God, which God as a most free God hath shown to whom he would, and denied to whom he would: and this pertaineth only to the elect, and those which fear him, Psal. 103. 11. for he showeth mercy upon them to their eternal salvation, and that most constantly, while he doth effectually call them unto himself, while he doth freely and truly pardon their sins, and justify them in the blood of the Lamb Jesus Christ; while he doth sanctify them with his grace, and doth glorify them in eternal life: and of this special mercy we may read in Eph. 2. 4, 5, 6.
How great is the mercy of God?
It is so great that it cannot be expressed nor conceived of us: and that is proved by these Scriptures following, Ps. 145. 9. James 2. 13. 1 Cor. 11. 32. Psal. 57 10.
How long doth the mercy of God continue towards us?
Although the mercy of God be great and infinite in Christ, yet for that mercy which pardoneth our sins and calleth us to faith and repentance by the Gospel, there is no place after death, but only while we live in this world, which is warranted by these places ensuing, Gal. 6. 10. Let us do good whilst we have time; to show, that a time will come when we shall not be able to do good.
Apoc. 7. 17. Be faithful unto the death, and I will give thee a Crown of life, to show, that the time which is given unto death is a time of repentance, and of exercising of faith and of works, but after death there is no time but to receive either an immortal Crown if we have been faithful, or everlasting shame if we have been unfaithful: Besides these, see Apoc. 14. 13. Mark. 9. 45. Esa. ult. 24. Luk. 16. 24, 25, 26. Mat. 15. 11, 12. John 9. 4.
What uses may we make of God's mercies?
First, it serveth to humble us; for the greater mercy is in God, the greater misery is in us.
Secondly, we must attribute our whole salvation unto his mercy.
Thirdly, we must flee to God in all our troubles with most sure confidence.
Fourthly, we must not abuse it to the liberty of the flesh to sin, although we might find mercy with God after death, for the mercy of God specially appertains to those that fear him, Psal. 103. 11.
Fifthly, the meditation of God's mercies towards us should make us to
- love God, Psa. 116. 1. Luk. 7. 47.
- fear God, Psa. 130. 4.
- praise God, Ps. 86. 12, 13. & 103. 2, 3, 4.
Sixthly, it must make us merciful one to another, Luk. 6. 36. Matth. 18. 32, 33.
It is an essential property in God, whereby he is infinitely just in himself, of himself, for, from, by himself alone, and none other, Psalm. 11. 7.
What is the rule of this justice?
His own free will, and nothing else, for whatsoever he willeth is just, and because he willeth it, therefore it is just, not because it is just, therefore he willeth it, Eph. 1. 11. Psal. 115. 3. Mat. 20. 15. which also may be applied to the other properties of God.
Explain this more particularly?
I say, that God doth not always a thing because it is just, but therefore anything is just, that is just, because God will have it so; and yet his will is joined with his wisdom: as for example, Abraham did judge it a most just, and righteous thing to kill his innocent son, not by the law, for that did forbid him, but only because he did understand it was the special will of God, and he knew that the will of God was not only just, but also the rule of all righteousness.
That we may the better understand this attribute, declare unto me how many manner of ways one may be just or righteous.
Three manner of ways; either by nature, or by grace, or by perfect obedience.
How many ways may one be just by nature?
Two ways: First, by himself, and of himself, in his own essence and being; thus we say, that in respect of this essential righteousness, there is none just but God only, as Christ saith, none is good but God only.
Secondly, derivatively by the benefit of another, to be either made righteous, or born just; and in respect of this natural gift of righteousness we say, that in the beginning Adam was made just, because he was created just, and in his whole nature was righteous and good, but this righteousness was derived from God.
Whom do you call just by grace?
All the elect which are redeemed by the death of Christ, and that in two respects.
First, because the righteousness of Christ is imputed unto them, & so by grace and favor in Christ their head they are just before God.
Secondly, because of grace and favor they are regenerated by the holy Ghost, by the virtue of whose inherent righteousness and holiness they are made holy and just, and whatsoever they do by it is accepted for just for Christ's sake.
Whom do you call just and righteous by yielding perfect and willing obedience to God and his law?
No man in this world after the fall of Adam (Christ only excepted) ever was, or can be just after that manner.
What say you of Christ? how was he just?
Our Lord and Savior Jesus Christ is most perfectly just and righteous every manner of way.
First, as he is God he is in his own essence, of himself, and by [ 1] himself most just, even as the Father is eternal righteousness itself.
Secondly, as he was Man he was just by nature, because he was [ 2] conceived without sin, and so was borne just and righteous.
Thirdly, by virtue of his union with his divine nature, which is eternal [ 3] righteousness itself, he is most just.
Fourthly, by receiving the gifts of the holy Ghost without measure [ 4] he is most just, Psal. 45. 7.
Fifthly, he did most perfectly obey the law of God, and kept it most [ 5] absolutely, therefore that way also he is most just and righteous.
What conclude you upon all this?
That forasmuch as God only is in his own essence and nature by himself, and of himself, eternal justice and righteousness, therefore this attribute of justice or righteousness doth most properly agree to God.
In how many things is God just?
In three things:
First, in his Will.
Secondly, in his Word.
Thirdly, in his Works.
What mean you when you say that God is just in his Will?
That whatsoever he willeth is just, his will (as hath been declared) being the rule of justice.
What mean you when you say that God is just in his Word?
That whatsoever he speaketh is just.
What are the parts of God's Word?
Four: First, the History, which is all true. [ 1]
Secondly, the Precepts and the Laws, which are perfect. [ 2]
Thirdly, Promises and Threatenings, which are accomplished. [ 3]
Fourthly, Hymns and Songs, which are pure, and holy, and undefiled. [ 4]
In what respect is God just in his Word?
First, he speaketh as he thinketh.
Secondly, he doth both as he speaketh and thinketh.
Thirdly, there is no part of his Word contrary to another.
Fourthly, he loveth those that speak the truth, and hateth those that are liars.
What are the Works of God?
1. His eternal decree whereby he hath most justly decreed all things, and the circumstances of all things from all eternity. 2. The just execution thereof in time.
What justice doth God show herein?
Both his disposing and his rewarding justice.
What is God's disposing justice?
That by which he as a most free Lord ordereth all things in his actions rightly, Psal. 145. 17.
In what actions doth that appear?
First, he hath most justly and perfectly created all things of nothing.
Secondly, he hath most wisely, justly, and righteously disposed all things being created.
What is God's rewarding justice?
That whereby he rendereth to his creatures according to their works.
Wherein doth that appear?
First, he doth behold, and approve, and reward all good in whomsoever.
Secondly, he doth behold, detest, and punish all evil in whomsoever; to which justice both his anger and his hatred are to be referred.
What must we understand by anger in God?
Not any passion, perturbation, or trouble of the mind as it is in us, but this word Anger when it is attributed to God in the Scriptures signifieth three things.
[ 1] First, a most certain and just decree in God to punish and avenge such injuries as are offered to himself, and to his Church; and so it is understood, Joh. 3. 36. Rom. 1. 18.
[ 2] Secondly, the threatening these punishments and revenges, as in Psal. 6. 1. Hos. 11. 9. Jonah 2. 9.
[ 3] Thirdly, the punishments themselves, which God doth execute upon ungodly men, and these are the effects of his anger, or of his decree to punish them; so it is taken in Rom. 2. 5. Mat. 3. 7. Eph. 5. 6.
What use may we make of this Attribute?
First, it teacheth us that anger of itself is not simply evil, but then it is good, when it is such as the Scripture attributeth to God, and commendeth to men; when it saith, Be angry and sin not, Eph. 4. 26.
Secondly, God's anger seemeth to raise us up from security.
Thirdly, we must not be slothful when we see the signs of God's wrath coming, but use ordinary means to prevent it.
What is that hatred that is attributed to God?
Not any passion, or grief of the mind as it is in us, but in the Scriptures these three things are signified thereby.
First, his denial of good will and mercy to eternal salvation, as Rom. 9. 13. I have hated Esau; that is, rejected him, and have not vouchsafed him that favor and grace which I have shown upon Jacob; and we also are said to hate those things which we neglect, and upon which we will bestow no benefit nor credit, but do put them behind other things, and therefore it is said, If any man come unto me, and hate not his father and mother, and wife and children, &c. he cannot be my Disciple; that is, he that doth not put all these things behind me, and neglect them for me, so that the love which he beareth to them, must seem to be hatred in comparison of the love which he must bear to me; and in this sense it is properly attributed to God.
Secondly, the decree of God's just will to punish sin, and the just punishment it self which he hath decreed, as in Psal. 5. 6. & Job 30. 21. Thou turnest thyself merely against me, and art an enemy unto me with the strength of thine hand; that is, thou dost so sore chasten me, as if thou didst hate me; and in this sense also it is properly attributed to God, for it is a part of his Justice to take punishment of sinners.
Thirdly, God's displeasure, for those things which we hate do displease us, and in this sense it is also properly attributed to God, for it is the part of a most just Judge, to disallow and detest evil, as well as to allow and like that which is good.
By what reason may this be confirmed?
It is the property of him that loveth, to hate and detest that which is contrary to himself, and that which he loveth. For love cannot be without his contrary of hatred; and as therefore the love of good things doth properly agree to God; so doth also the hatred of evil things, as they are evil things.
Secondly, it is manifest by David, that it is no less virtue to hate the evil, then it is to love the good; and this hatred of sin as it is a virtue, and perfect hatred cannot be in us but by the grace of God; for every good gift is from above, &c. and there can be no good thing in us, but it is first in God after a more perfect manner then it is in us.
What are we to learn thereby?
First, that it is a great virtue, and acceptable to God to hate wickedness, and wicked men themselves, not as they are men, but as they are wicked; and as David did, Psal. 139. 21, 22. And we are no less bound to hate the enemies of God, as they are his enemies, then to love God, and those that love him. And if we do so, then we must also flee their company, and have no friendship or fellowship with them.
Secondly, that we must distinguish betwixt men's persons and their sins, and not to hate the persons of men, because they are the good creatures of God, but their sins we must hate every day more and more, 2 Thess. 3. 6. 14, 15.
Having spoken of the essence and the essential proprieties of God, tell me now how many God's are there?
There is only one God, and no more.
How may this unity of the Godhead be proved?
By express testimonies of God's word; by reasons grounded thereon; and by nature it self guiding all things to one principle.
What express testimonies of God's word have you for this?
Deut. 6. 4. Hear Israel, the Lord our God is one Lord: so in the 1 Sam. 2. 2. Psal. 18. 31. Esa. 44. 6. & 46. 9. Mark. 12. 29. 32. 1 Cor. 8. 4. 6.
What reasons have you to prove that there is but one God?
First, we are charged to give unto God all our heart, and all our strength, and all our soul. Deut. 6. 4, 5. Mark. 12. 29, 30. If one must have all, there is none left for any other.
Secondly, God is the chiefest good, Psal. 144. 15. the first cause, and the high governor of all things, Acts 17. 28. Psal. 19. 1. but there can be but one such.
Thirdly, the light of reason showeth that there can be no more but one that is infinite, independent and Almighty: if God be infinite and omnipotent that doth all things, there can be but one, for all the rest must be idle.
How doth nature guide all things to one principle?
The whole course of the world tendeth to one end, and to one unity, which is God.
How can that be, when there be so many sundry things of divers kinds and conditions, and one contrary to another?
That is true indeed, but yet they all together serve one God.
Is that possible, can you give an instance thereof, in some familiar resemblance?
Yea, very well; in a field there are divers battles, divers standards, sundry liveries, and yet all turn head with one sway at once, by which we know that there is one General of the field which commands them all.
What makes this to confirm your assertion that there is but one God over so many divers and contrary things in the world?
Yes, for even so in the world we see divers things not one like another; for some are noble, some are base, some hot, some cold, some well, some lame, yet all serve to the glory of God their maker, and the benefit of man, and the accomplishment of the whole world.
And what gather you from all this?
That there is but one God which commandeth them all, like the General of a field.
If one God be the Author of all, why are there so many poisons and noisome beasts?
They were not created noisome and hurtful at the first, but the sin of Adam brought the curse upon the creatures, Genes. 3. 17. 18.
Secondly, although God hath cursed the creatures for man's sin, yet in his mercy he doth so dispose and order them that they are profitable for us, for poisons we use them for Physic, and the skins of wild beasts serve against the cold, &c.
Thirdly, the most hurtful things that are might benefit us if we knew how to use them; and whereas they annoy us, it is not of their own nature so much as of our ignorance.
And what do you conclude by all this?
That they have not two beginnings, one good and another bad, as some would imagine, but one Author thereof, which is God himself, always most good and gracious.
If there be but one only God, how is it in the Scripture that many are called God's, 1 Cor. 8. 5. as Moses is called Pharaohs God, Exod. 7. 1. and Magistrates are called God's, Psal. 82. 6. as Idols, and the belly, Phil. 3. 19. yea, and the Devil himself is called God of this world, 2 Cor. 4. 4?
The name Elohim or God, is sometimes improperly given to other things, either as they participate of God his communicable attributes, as in the two first instances; or as they are abusively set up by man in the place of God (as in the other;) but properly it signifieth him, who is by nature God, and hath his being not from anything but himself, and all other things are from him, and in this sense unto us there is but one God and Lord, 1 Cor. 8. 6. unto whom therefore, the name Jehovah is in Scripture incommunicably appropriated.
Why then are Magistrates called God's?
For four causes: first, to teach us that such must be chosen to bear [ 1] rule, which excel others in godliness, like God's among men.
To encourage them in their offices, and to teach them that they [ 2] should not fear the faces of men; like God's, which fear nothing.
To show how God doth honor them, and how they must honor [ 6] God again, for when they remember how God hath invested them with his own name, it should make them ashamed to serve the Devil or the world, or their own affections; and move them to execute Judgment justly, as if God himself were there.
To teach us to obey them as we would obey God himself, for he [ 4] which contemneth them, contemneth God himself; Rom. 13. 2. and we must not dishonor those, whom God doth honor.
Why are Idols called God's?
Not because they are so indeed, but because Idolaters have such an opinion of them.
Why is the belly called a God?
Because some make more thereof then of God and his worship, for all that they can do and get is little enough for their bellies, and when they should serve God, they serve their bellies and beastly appetites.
And why is the Devil called the God of this world.
Because of the great power and Sovereignty which is given him over the wicked, whom God hath not chosen out of this world.
There being but one simple and individed Godhead, to whom doth this divine nature belong? is it to be attributed to one, or to many persons?
We must acknowledge and adore three distinct persons subsisting in the unity of the Godhead.
But do you not believe the Godhead is to be divided, whilst you believe that in one God are three persons?
No, not divided into divers essences, but distinguished unto divers persons, for God cannot be divided into several natures, nor into several parts; and therefore must the persons which subsist in that one essence be only distinct and not separate one from another, as in the example of the Sun, the beams and the heat.
What be those resemblances that are commonly brought to shadow out unto us the mystery of the Trinity?
[ 1] First, the Sun begetteth his own beams, and from thence proceeds light and heat, and yet is none of them before another, otherwise then in consideration of order and relation, that is to say, that the beams are begotten of the body of the Sun, and the light and heat proceed from both.
[ 2] Secondly, from one flame of fire proceed both light and heat, and yet but one fire.
[ 3] Thirdly, in waters there is the well-head and the spring boiling out of it, and the stream flowing from them both, and all these are but one water; and so there are there persons in one Godhead, yet but one God.
[ 4] Fourthly, in man the understanding cometh from the soul, and the will from both.
May it be collected by natural reason, that there is a Trinity of Persons in the Unity of the God-head?
No, for it is the highest mystery of Divinity, and the knowledge thereof is most proper to Christians, for the Turks and Jews do confess one God-head, but no distinction of persons in the same.
How come we then by the knowledge of this mystery?
God hath revealed it in the holy Scriptures unto the faithful.
What have we to learn of this?
[ 1] That those are deceived who think this mystery is not sufficiently delivered in the Scripture, but dependeth upon the tradition of the Church.
[ 2] That since this is a wonderful mystery which the Angels do adore, we should not dare to speak anything in it farther then we have warrant out of the word of God, yea, we must tie ourselves almost to the very words of the Scripture, lest in searching we exceed and go too far, and so be overwhelmed with the glory.
How doth it appear in the holy Scripture, that the three Persons are of that divine nature?
[ 1] By the divine names that it giveth to them; as Jehovah, &c.
[ 2] By ascribing divine attributes unto them; as Eternity, Almightiness, &c.
[ 3] By attributing divine works unto them, as creation, sustentation, and governing of all things.
[ 4] By appointing divine worship to be given unto them.
What special proofs of the Trinity have you out of the Old Testament?
[ 1] First, the Father is said by his word to have made the world, the Holy Ghost working and maintaining them, as it were, sitting upon them, as the hen doth on the eggs she hatcheth, Gen. 1. 2, 3.
[ 2] Gen. 1. 26. The Trinity speaketh in the plural number, Let us make man in our Image after our likeness.
[ 3] Gen. 19. 24. Jehovah is said to rain upon Sodom from Jehovah out of heaven, that is, the Son from the Father, or the Holy Ghost from both.
2 Sam. 23. 2. The Spirit of Jehovah, (or the Lord) spake by me, and [ 4] his Word by my tongue; there is Jehovah the Father with his Word (or Son) and Spirit.
Prov. 30. 4. What is his name, and what is his Sons name, if thou [ 5] canst tell?
Isa. 6. 3. The Angels in respect of the three Persons do cry three [ 6] times, Holy, Holy, Holy.
Isa. 42. 1. Behold my servant whom I uphold, mine elect in whom [ 7] my soul delighteth, I have put my Spirit up on him.
Hag. 2. 5. The Father with the Word and his Spirit make a Covenant. [ 8]
What are the proofs out of the New Testament?
As all other doctrines, so this is there more clear, as Matth. 3. 16. [ 1] 17. at the Baptism of Christ the Father from heaven witnesseth of the Son, the Holy Ghost appearing in the likeness of a Dove; John Baptist saw the Son in his assumed nature going out of the water, (there is one Person) he saw the Holy Ghost descending like a Dove upon him, there is another Person, and he heard a voice from heaven saying, This is my beloved Son, there is a third Person.
Matth. 17. 5. At the transfiguration, the Father in like manner speaketh [ 2] of his Son.
Matth. 28. 19. We are baptized into the name of the Father, the [ 3] Son and the Holy Ghost.
John 14. 16. 26. & 15. 26. & 16. 13, 14, 15. The Father and [ 4] Son promise to send the Holy Ghost.
Luke 1. 35. The Holy Ghost shall come upon thee; and the power [ 5] of the Highest shall over-shadow thee, therefore that holy thing which shall be born of thee, shall be called the Son of God.
Acts 2. 33. Therefore being by the right hand of God exalted, and [ 6] having received of the Father the promise of the Holy Ghost, he hath shed forth this which you now see and hear.
2 Cor. 13, 14. The grace of our Lord Jesus Christ, and the love of [ 7] God, and the communion of the Holy Ghost be with you all.
Gal. 4. 6. God hath sent forth the Spirit of his Son into your hearts. [ 8]
Tit. 3. 4, 5, 6. God saved us by the washing of the new birth, and [ 9] renewing of the Holy Ghost, which he shed on us abundantly through Jesus Christ our Savior.
What clear proof have you that these three are but one God, and so that there is a Trinity in Unity?
1 Joh. 5. 7. It is expressly said, there are three that bear Record in heaven, the Father, the Word, and the Holy Ghost; and these three are one.
What learn you of that the Apostle saith they are three?
We learn that the word Trinity although it be not expressly set down in the word, yet it hath certain ground from thence.
What learn you of that that they are said to be three witnesses?
The singular fruit that is in the Trinity of persons in one unity of the Godhead, whereby great assurance is brought unto us of all things that God speaketh in promise or threat, seeing it is all confirmed by three witnesses, against whom no exception lieth.
What are they said here to witness?
That God hath given eternal life unto us, and that this life is in that his Son, 1 John 5. 11.
How are these being three, said to be but one?
They are one in substance, being, or essence, but three persons distinct in subsistence, Acts 20. 28. 1 Cor. 12. 4, 5. Deut. 6. 4. Mark. 12. 32. 1 Cor. 8. 4, 5, 6. Joh. 14. 16. & 15. 26. & 17. 1.
If three persons among men be propounded whereof everyone is a man, can it be said that these three are but one man?
No, but we must not measure God's matters by the measure of reason, much less this which of all others is a mystery of mysteries.
For the better understanding of this mystery, declare unto me what a person is in general, and then what a person in the Trinity is.
In general, a person is one particular thing indivisible, incommunicable, living, reasonable; subsisting in it self, not having part of another.
Shew me the reason of the particular branches of this definition.
[ 1] I say that a person is first one particular thing, because no general notion is a person.
[ 2] Indivisible, because a person may not be divided into many parts.
[ 3] Incommunicable, because though one may communicate his nature with one, he cannot communicate his person-ship with another.
[ 4] Living and reasonable, because no dead or unreasonable thing can be a person.
[ 5] Subsisting in itself, to exclude the humanity of Christ from being a person.
[ 6] Not having part of another, to exclude the soul of man separated from the body, from being a person.
What is a person in the Trinity?
It is whole God not simply or absolutely considered, but by way of some personal proprieties, it is a manner of being in the God-head, or a distinct substance, not a quality, as some have wickedly imagined, for no quality can cleave to the God-head, having the whole God-head in it, Joh. 11. 22. & 14. 9. 16. & 15. 1. & 17. 21. Col. 2. 3. 9.
In what respect are they called Persons?
Because they have proper things to distinguish them.
How is this distinction made?
It is not in nature, but in relation and order.
Declare then the order of the persons of the blessed Trinity.
The first in order is the Father, then those that come from the Father, the Son who is the second, and the holy Ghost who is the third person in Trinity.
How are these three distinguished by order and relation?
The Father is of himself alone and of no other, the Son is of the Father alone begotten, the holy Ghost is of the Father and the Son proceeding; and the Father is called a Father in respect of the Son, the Son in respect of the Father, the holy Ghost in respect that he proceedeth from the Father and the Son; but the one is not the other, as the fountain is not the stream, nor the stream the fountain, but are so called one in respect of another, and yet all but one water.
The first person of the Trinity, who hath his being and foundation of personal subsistence from none other, and hath by communication of his essence eternally begotten his only Son of himself, Joh. 5. 27. & 14. 11. & 20. 17. Psal. 2. 7. Heb. 1. 3.
How is it proved that the Father is God?
By express testimonies of the Scriptures, and by reason drawn from the same.
What are those express testimonies?
John 17. 3. This is life everlasting to know thee to be the only God. Rom. 1. 7. Grace and peace from God the Father. Eph. 1. 3. Blessed be God the Father of our Lord Jesus Christ, &c.
What are the reasons drawn from the word of God?
That we are bidden to pray to him, Mat. 6. 6. 9. that he revealeth the mysteries, Mat. 11. 25. 27. suffereth his Son to shine, &c. Mat. 5. 45.
How is it shown that he begat his Son of himself?
In that he is called the brightness of his glory, and the engraven form of his person, Heb. 1. 3. and in that his generation being from eternity, there was no creature who might beget him.
In what respects is he called the Father?
1 t . In respect of his natural Son Jesus Christ, begotten of his own nature and substance, Mat. 11. 27. 1 Joh. 1. 14. 1 Joh. 4. 14. whence he is called the Father of our Lord Jesus Christ, Eph. 1. 3. 2 lie In respect of his adopted sons whom he hath chosen to be heirs of heaven through the mediation of his natural Son Jesus Christ, Ephes. 3. 14. John 1. 12. Rom. 8. 14, 15. Mat. 6. 9. for as he is by nature the Father of Christ, so is he by grace to us that believe our Father also.
What learn you from hence?
To honor and obey him as a Father, and to be followers of God as dear children, Mal. 1. 6. 1 Pet. 1. 14. Eph. 5. 1.
What other names are given in the Scripture to the first Person?
The Father spake most commonly in the Old Testament, for in these last times he hath spoken by his Son, and he is called by these names.
Jehovah; that is, I am that I am, without beginning or ending. Esa. [ 1] 42. 8.
Elohim; that is, mighty and strong. [ 2]
Adonah; that is, Judge, or in whose Judgment we rest. [ 3]
Lord of Hosts, because he hath Angels and men, and all creatures [ 4] at command to fight for him, 1 Kings 19. 14.
The God of Jacob or of Israel, because he made a promise to Abraham, [ 5] that he would be his God, and the God of his seed, and the Israelites were the seed of Abraham, Act. 3. 13.
Hitherto of the Father; do the other Persons that are of the Father receive their essence or Godhead from him?
They do, for howsoever in this they agree with the Father, that the essence which is in them is of it self uncreated and unbegotten, yet herein lieth the distinction that the Father hath his essence in himself, or originally, and from none other; the Son and the holy Ghost have the self-same uncreated and unbegotten essence in themselves as well as the Father, (otherwise they should have had no true Godhead) but not from themselves. Essentia Filii est à seipso, & hac ration dici potest Autotheos, persona tamen Filii non est à seipso, ideoque non potest hac ration dici Autotheos: persona enim ejus genita est à Patre accipiendo ab eo essentiam ingenitam; that is, the essence of the Son is of himself, and for this cause he may be said to be God of himself; notwithstanding the person of the Son is not of himself, and therefore for this cause he cannot be said to be God of himself; for his person is begotten of the Father by receiving from him an unbegotten essence.
If these Persons that come from the Father have a beginning, how can they be eternal?
They have no beginning of time or continuance, but of order, of subsistence and offspring, and that from all eternity.
Are you able to set down the manner of this eternal offspring?
We find it not revealed touching the manner; and therefore our ignorance herein is better then all their curiosity, that have enterprized arrogantly the search hereof; for if our own generation and frame in our mothers womb be above our capacity, Ps. 139. 14, 15. it is no marvel if the mystery of the eternal generation of the Son of God cannot be comprehended. And if the wind which is but a creature be so hard to know, that a man knoweth not from whence it cometh, and whither it goeth, John 3. 8. it is no marvel if the proceeding of the holy Ghost be unsearchable.
Thus much in general touching the Persons which come from the Father: Now in special what is the Son?
The second Person of the Trinity, having the foundation of personal subsistence from the Father alone, of whom by communication of his essence he is begotten from all eternity, Joh. 5. 26. Psalm. 2. 7. Prov. 8. 22, &c. Prov. 30. 4.
What names are given unto him in this respect?
First, the only begotten Son of God, Joh. 1. 14. & 3. 18. because he is only begotten of the nature and substance of the Father.
Secondly, first-begotten, Heb. 1. 6. Rom. 8. 29. not as though the Father begat any after, but because he begat none before.
Thirdly, the Image and brightness of his Fathers glory, Heb. 1. 3. because the glory of the Father is expressed in the Son.
But why is he called the Word? 1 Joh. 5. 7. & John 1. 1.
He is called the Word, or speech, for so doth Logos more properly signify.
First, because as speech is the birth of the mind, so is the Son of his Father.
Secondly, as a man revealeth the meaning of the heart by the words of his mouth, so God revealeth his word by his Son, Joh. 1. 18. Heb. 1. 2.
Thirdly, he is so often spoken of, and promised in the Scriptures, and is in a manner the whole subject of the Scriptures, Joh. 1. 45.
How prove you that the Son is God?
He is in the Scriptures expressly called God, and Jehovah, and likewise the essential properties, the works & actions of God are given to him, Esa. 9. 6. & 25. 9. Zach. 2. 10, 11. Prov. 1. 22. Joh. 1. 1. & 20. 28. Rom. 9. 5. Phil. 1. 6. Heb. 1. 8. 10. 1 John 5. 20.
How do you prove it by his Works?
His works were such as none could do but God; for,
he made the world, which none could do but God, Heb. 2. 2. [ 1]
He forgave sins, which none can do but God, Mat. 9. 2. [ 2]
He giveth the holy Ghost, which none can do but God, Joh. 15. 26. [ 3]
He maintaineth his Church, which he could not do if he were not [ 4] God, Eph. 4. 11, 12.
Can you prove the Son to be God by comparing the Old Testament▪ and the New together?
Yes; for what the Old Testament speaks of Jehovah, which is God, that the New Testament applieth to Christ; as,
First, David saith, Jehovah went up on high, and led Captivity captive, Psal. 68. 16. Paul applieth it to Christ, Eph. 4. 18.
Secondly, the Psalmist saith, Jehovah was tempted, Psalm. 95. 9. which Paul applieth to Christ, 1 Cor. 10. 9.
Thirdly, Isaiah saith, Jehovah is the first and the last, Psal. 41. 4. this is also applied to Christ, Apoc. 21. 6.
Fourthly, Isaiah saith, Jehovah will not give his glory to any other then to himself, Esa. 42. 8. but it is given to Christ, Heb. 1. 6. therefore Christ is Jehovah.
For the understanding of the generation of the Son, show me the divers manners of begetting.
There is two manners of begetting: the one is carnal and outward; and this is subject to corruption, alteration and time; the other is spiritual, and inward, as was the begetting of the Son of God, in whose generation there is neither corruption, alteration, nor time.
Declare then after what manner this spiritual generation of the Son of God was, and yet in sobriety, according to the Scriptures.
For the better finding out of this mystery, we must consider in God two things: First, that in God there is an understanding, Psal. 139. 2. Secondly, we must consider how this understanding is occupied in God.
Declare after what manner it is in God.
This understanding is his very being, and is everlastingly, and most perfectly occupied in God.
Whereupon doth God's understanding work?
Upon nothing but itself, and that I prove by reason, for God being infinite and all in all, it cannot meet with anything but himself.
What work doth this understanding in God effect?
It doth understand and conceive itself: for as in a glass a man doth conceive and beget a perfect image of his own face, so God in beholding and minding of himself, doth in himself beget a most perfect and most lively image of himself, which is that in the Trinity which we call the Son of God.
Where do you find that the Son is called the perfect Image of God?
Heb. 1. 3. He is called the brightness of his glory, and the engraven form of his Person, which is all one.
What mean you by engraven Image?
That as wax upon a seal hath the engraven form of the seal, so the Son of God which his Father hath begotten of his own understanding, is the very form of his Fathers understanding, so that when the one is seen, the other is seen also.
Why then he is Understanding itself, for so is his Father?
Yea, he is so, and he saith so of himself; I have Counsel and Wisdom, I am Understanding, Prov. 8. 14.
But where find you that he was begotten?
He saith so himself, in the name of Wisdom, in these words, When there was no depths then was I begotten, before the Mountains and Hills were settled was I begotten, Prov. 8. 24, 25.
Yea, he was made the Son of God when he was born of the Virgin Mary; was he not?
He was indeed then the Son of God, but he was not then made the Son of God.
When then was he made the Son of God?
He was never made in time, for he was begotten of the substance of his Father from all eternity without beginning or ending.
How prove you that the Son of God was not made, but begotten eternally of the substance of his Father?
I prove it, first, by scripture, for he saith no less himself; I was set up from everlasting, from the beginning and before the earth, Prov. 8. 23. and therefore he prayed that he might be glorified of his Father with the glory which he had with his Father before the world.
Secondly, I prove it by reason, for God's understanding is everlasting, therefore the second Person which it begetteth, is so too; for the Father in his understanding did not conceive any thing less then himself, nor greater then himself, but equal to himself.
Although the Son of God be from everlasting, yet he is not all one with the Father, is he?
Yes that he is, and yet not joined with his Father in heaven as two Judges that sit together on a Bench, or as the seal and the wax, as some do grossly imagine, but they are both one without parting ( John 10. 30.) or mingling, whereupon I conclude, that whatsoever the Father is, the Son is the same, and so consequently that they be co-eternal, co-equal, and co-essential.
Men by reason do conceive, and beget reason, what difference is there between the conceiving of understanding in men, and the conceiving of understanding in God?
There is great difference; for, first, this conceiving in men proceedeth of sense or outward imagination, which is an outward thing for reason to work upon, as wood is to fire, but God the Father of himself, begetteth and conceiveth himself, and still in himself, as John saith, the only begotten Son which is in the bosom of the Father, Joh. 1. 18.
Secondly, in men, the thing which is understood, and the understanding itself is not all one, but in God it is all one.
What reason have you for this?
The reason is, because only God is altogether life, and his life is altogether understanding, and his understanding is the highest degree of life, and therefore he hath his conceiving and begetting most inward of all.
What mean you when you say most inward of all?
I mean that the Father conceiveth of himself, and in himself, and his conceiving is a begetting, and his begetting abideth still in himself, because his understanding can nowhere meet with anything, but that which he himself is, and that is the second subsistence in the Trinity which we call Everlasting Son of God.
Now let me hear what the holy Ghost is, and how he proceedeth from the Father and the Son.
For the understanding of this matter we must consider two things.
First, that in the essence of God besides his understanding there is a will.
Secondly, what be the properties of this will in God, Esa. 46. 10.
What are the properties of God's will?
First, it applieth his power when, where, and how he thinks good, according to his own mind.
Secondly, it worketh everlastingly upon itself as his understanding doth.
What do you gather by this?
That because it hath no other thing to work upon but itself, it doth delight itself in the infinite good which it knoweth in itself, for the action of the will is delight and liking.
And what of that?
That delight which God or his will hath in his own infinite goodness doth bring forth a third Person or subsistence in God, which we call The holy Ghost.
What is that same third subsistence in God?
The mutual kindness and lovingnesse of the Father and the Son.
What mean you by this mutual lovingnesse and kindness?
The Father taketh joy and delight in the Son or his own Image conceived by his understanding, and the Son likewise rejoiceth in his Father as he saith himself; and the reason thereof is this, the action of the will when it is fulfilled is love and liking.
What resemblance can you show thereof in something that is commonly used amongst us?
When a man looketh in a glass, if he smile, his image smileth too, and if he taketh delight in it, it taketh the same delight in him, for they are both one.
If they be all one then there are not three beings?
The face is one being, the image of the face in a glass is another being, and the smiling of them both together is a third being; and yet all are in one face, and all are of one face, and all are but one face.
And is it so in God?
Yea, for even so the understanding which is in God is one being, the reflection or image of his understanding which he beholdeth in himself as in a glass is a second being, and the love and liking of them both together by reason of the will fulfilled is a third being in God, and yet all are but of one God, all are in one God, and all are but one God.
Which of these three is first?
There is neither first nor last, going afore or coming after, in the essence of God, but all these as they are everlasting, so they are all at once and at one instant, even as in a glass the face and the image of the face, when they smile, they smile together, and not one before, not after another.
What is the conclusion of all?
As we have the Son of the Father by his everlasting will in working by his understanding; so also we have the holy Ghost of the love of them both by the joint working of the understanding and will together; whereupon we conclude three distinct Persons or in-beings (which we call the Father, the Son, and the holy Ghost) in one spiritual, yet unspeakable substance, which is very God himself.
But what if some will be yet more curious to know how the Son of God should be begotten, and how the holy Ghost should proceed from the Father and the Son, how may we satisfy them?
Well enough; for if any will be too curious about this point, we may answer them thus, Let them show us how themselves are bred and begotten, and then let them ask us how the Son of God is begotten; and let them tell us the nature of the spirit, that beateth in their pulses, and then let them be inquisitive at our hands for the proceeding of the holy Ghost.
And what if they cannot give us a reason for the manner of their own being, may they not be inquisitive for the manner of God's being?
No; for if they must be constrained to be ignorant in so common matters which they daily see and feel in themselves, let them give us leave to be ignorant not only in this, but in many things moe which are such as no eye hath seen, nor ear hath heard, nor wit of man can conceive.
Let us now hear out of the Scriptures what the holy Ghost is?
He is the third Person of the Trinity by communication of essence, eternally proceeding from the Father and from the Son.
Are you able to prove out of the Scripture that the holy Ghost is God?
Yes; because the many properties and actions of God are therein given to him as to the Father and to the Son.
Let us hear some of those proofs.
1 t . Gen. 1. 2. the work of Creation is attributed to the Spirit of God. 2 lie . Esa. 61. 1. the Spirit of the Lord God is said to be upon Christ, because the Lord anointed him, &c. 3 lie . 1 Cor. 3. 17. and 2 Cor. 6. 16. Paul calleth us God's Temples, because the Holy Ghost dwelleth in us, Saint Augustine in his 66. Epistle to Maximinus saith it is a clear argument of his God-head, if we were commanded to make him a Temple but of timber and stone, because that worship is due to God only, therefore now we must much more think that he is God, because we are not commanded to make him a temple, but to be a temple for him ourselves.
What other reason have you out of the Scripture?
Peter reproving Ananias for lying to the Holy Ghost, said, that he [ 4] lied not to men, but to God, Acts 5. 3, 4.
Have you anymore reasons from the Scripture?
Yea, two more, one from Saint Paul, and another from Saint Paul and Isaiah together.
What is your reason from Saint Paul?
When he showeth how many sundry gifts are given to men, he saith [ 5] that one and the self-same Spirit is the distributer of them all, therefore he is God, for none can distribute those gifts which Paul speaks of but God, 1 Cor. 12. ver. 6. 11.
What is your reason from Isaiah and Saint Paul together?
Isaiah saith in the Chapter 6. 9. I heard the Lord speaking, which [ 6] place Paul expoundeth of the Holy Ghost, Acts 28. 25.
But how can you prove out of the Scriptures that the Holy Ghost is God proceeding from the Father and the Son?
First, John 15. 26. When the Comforter is come whom I will send unto you from the Father, even the spirit of truth which proceedeth from the Father, he shall testify of me: That he proceedeth from the Father is here expressly affirmed, that he proceedeth from the Son is by necessary consequence implied, because the Son is said to send him, as John 14. 26. The Father is said to send him in the Sons name, by which sending the order of the persons of the Trinity is evidently designed, because the Son is of the Father, and the Father is not of the Son; therefore we find in Scripture that the Father sendeth his Son, but never that the Son sendeth his Father. In like manner because the Holy Ghost proceedeth from the Father and from the Son, we find that both the Father and the Son do send the Holy Ghost, but never that the Holy Ghost doth send either Father or Son.
Secondly, John 16. 15. the Son saith of the Holy Ghost, all things that the Father hath are mine, therefore said I that he shall take of mine, and shall show it unto you. All things that the Father hath, the Son receiveth from him as coming from him, and so whatsoever the Holy Ghost hath, he hath it not of himself verse. 13. but from the Son, and so from the Father, as a person proceeding as well from the one as from the other.
Thirdly, Gal. 4. 6. God hath sent forth the Spirit of his Son into your hearts: As the Holy Ghost is called the Spirit of the Father, Esa. 48. 16. The Lord and his Spirit hath sent me; so is he here also called the Spirit of the Son, and Rom. 8. 9. the Spirit of God, and the Spirit of Christ. Now, if the spirit of man in whom there is no perfection be all one with man, much more the Spirit of the Father is all one with the Father, and the Spirit of the Son is all one with the Son, and so the Holy Ghost with the Father and the Son is the same in deity, dignity, eternity, operation, and will.
Why is the third Person called the Spirit?
Not only because he is a spiritual (that is) an immaterial and pure essence, (for so likewise is the Father a Spirit, and the Son as well as he) but first in regard of his person, because he is spired, and as it were, breathed both from the Father and the Son, that is to say, proceedeth from them both. Secondly, in regard of the creatures, because the Father and the Son do work by the Spirit, who is, as it were, the breath of grace which the Father and the Son breatheth out upon the Saints, blowing freely where it listeth; and working spiritually for manner, means, and matter, where it pleaseth, John 20. 22. Psal. 33. 6. John 3. 8. Acts 2. 2, 3, 4. 1 Cor. 2. 12, 13.
Why is he called the Holy Ghost?
Not only because of his essential holiness as God, (for so the Father and the Son also are infinitely holy as he) but because he is the author and worker of all holiness in men, and the sanctifier of God's children.
Why doth not the Father and the Son sanctify also?
Yes verily, but they do it by him, and because he doth immediately sanctify, therefore he hath the title of Holy.
What other titles are given unto him in the word of God?
[ 1] The Holy Ghost (who is the Spirit of the Father) speaking in the Old Testament, hath these names and properties. First, the good [ 2] Spirit, because he is the fountain of goodness, Psal. 143. 10.
[ 3] Secondly, the Spirit of God, because he is God, 1 Sam. 11. 6.
Thirdly, the finger of God, because God worketh by him as a man [ 4] by his hand, Luke 11. 20.
Fourthly, the Comforter, because he strengtheneth the weak hearts of [ 5] his Saints, John 20. 26.
Fifthly, the spirit of Adoption, because he assureth our hearts, that [ 6] we be the adopted Saints of God. Rom. 8. 15.
Sixthly, the spirit of love, power, sobriety, wisdom, &c. because it worketh all these things in us, 2 Tim. 1. 6, 7. Esa. 11. 2.
What are the special comforts which the children of God receive from the holy Ghost?
He is in their hearts the pledge of Christ's presence, John. 14. 16, 17, 18. 26. The witness of their Adoption, Rom. 8. 15, 16. The guide of their life, Joh. 16. 13. The comforter of their soul, Joh. 14. 26. & 15. 26. & 16. 13. The seal of their Redemption, Eph. 1. 13. & 4. 30. And the first fruits of their salvation, Rom. 8. 23.
But how are you assured that you have the Spirit?
Because it hath convinced my judgment, Joh. 16. 18. converted my soul, Act. 26. 18. Esa. 61. 1. and having mixed the word with my faith, Heb. 4. 2. it is become as life to quicken me, Joh. 6. 63. as water to cleanse me, Ezek. 36. 25. as oil to cheer me, Heb. 1. 9. as fire to melt and refine me, Mat. 3. 11.
And how may you keep the Spirit now you have it?
By nourishing the good motions and means of it, 1 Thess. 5. 17, 18. 20. being fearful to grieve, quench, resist, or molest it, Eph. 4. 30. 1 Thess. 5. 19. Acts 7. 51. and careful to be led by it, and show forth the fruits of it, Rom. 8. 1. 14. Gal. 5. & 18. 22.
Thus much of the three Persons severally, what now remaineth more to be spoken of the mystery of the Trinity?
To set down briefly what be the things common wherein the three Persons agree, and what be the things proper to each of them, whereby they are distinguished one from another.
What are the things wherein the three Persons do communicate?
They are considered in regard either of themselves, or of the creatures.
What are they in regard of themselves?
They agree one with another in nature, being, life, time, dignity, glory, or anything pertaining to the divine Essence; for in all these they are one and the same, and consequently, Co-essential, Co-equal, and Co-eternal.
What mean you when you say they be Co-essential?
That they be all the self-same substance or being, having one individual essence or deity common to them all, and the self-same in them all.
What mean you when you say they be Co-equal.
That as they agree in deity, so they agree in dignity, being of one state, condition, and degree; and the one having as great excellency and Majesty every way as the other: therefore their honor and worship is equal and alike; and one of them is not greater nor more glorious then another, John 5. 18. 23. Apoc. 5. 12, 13.
What mean you when you say that they be Co-eternal?
That one was not before another in time, but that one hath been of as long continuance as another, and all of them have been and shall be forever (as being all of one self-same everlasting continuance.)
How prove you this?
John 1. 1. In the beginning was the word, &c. and at that time the three Persons spake, Gen. 1. 26 Let us make man, &c. Heb. 13. 8. Jesus Christ yesterday, today, and the same forever.
How can there be this equality betwixt the three Persons of the Trinity, seeing the Father is the first, the Son the second, the Holy Ghost the third?
Because everyone of them is perfect God, who is infinite, eternal, and incomprehensible.
Have they all three one will likewise?
They have, and therefore they will all one and the same thing without any crossing, contradiction or varying in themselves, as the Son himself said, John 8. 29. I do always those things that please him, viz. the Father.
Is there nothing else to be said of the Communion of the three Persons betwixt themselves?
Yes, that first one is in another and possesseth one another; the Father [ 1] remaineth with the Son, the Son with the Father, the Holy Ghost in and with them both. Prov. 8. 22. John 1. 1. & 14. 10. 14. 20.
They have glory one of another from all eternity. John 17. 5. [ 2]
They delight one in another, and infinitely rejoice in one another's [ 3] fellowship, the Son being the delight of his Father, the Father of the Son, and the Holy Ghost of both. Prov. 8. 30.
What things have they common in regard of the creatures?
All outward actions, as to decree, to create, to order, govern, and direct, to redeem, to sanctify, are equally common to the three Persons of the Trinity; for as they are all one in nature and will, so must they be also one in operation, all of them working one and the same thing together, Gen. 1. 26. John 5. 17. 19.
What are the things proper to each of them?
They likewise are partly in regard of themselves, and partly of the creatures, whereby the distinction of them is conceived; partly in relation and order of subsistence betwixt themselves, and partly in order and manner of working in the creatures.
What things are proper to each of them in regard of themselves?
First, in manner and order of being, the Father is the first Person, having his being from himself alone, and is the fountain of being to the other Persons; the Son is the second, having his being from the Father alone, and in that respect is called the Light, the Wisdom, the Word, and the Image of the Father. The Holy Ghost is the third, having his being from them both; and in that respect is called the Spirit of God, of the Father, and of Christ.
Secondly, in their inward actions and properties, the Father alone begetteth; and so in relation to the second Person is called the Father; the Son is of the Father alone begotten; the Holy Ghost doth proceed both from the Father and the Son.
What is proper to each of them in regard of the creatures?
First, the original of the action is ascribed to the Father, John 5. 17. 19. the wisdom and manner of working to the Son, John 1. 3. Heb. 1. 2. the efficacy of operation to the Holy Ghost, Gen. 1. 2. 1 Cor. 12. 11.
Secondly, the Father worketh all things of himself in the Son by the Holy Ghost, the Son worketh from the Father by the Holy Ghost, the Holy Ghost worketh from the Father and the Son.
Having spoken of the first part of Divinity, which is of the nature of God, it followeth that we speak of his Kingdom, which is the second.
His universal dominion over all creatures, whereby he dispenseth all things externally according to his own wisdom, will and power: or an everlasting Kingdom appointed and ruled by the counsel of his own will, Luke 1. 33. Esa. 9. 7. Dan. 2. 44. Es. 40. 13. Psal. 99. 1. & 115. 3. Rom. 11. 34, 35, 36. Eph. 1. 11. Esa. 44. 24. & 45. 27.
Wherewith doth he reign and rule?
Principally by his own powerful Spirit, which none can resist.
What end doth he propound unto himself in his Kingdom?
His own glory, Rom. 11. 36. Psal. 97. 6. Esa. 48. 11. Eph. 1. 12. 14.
What is that about which his Kingdom is occupied?
All things visible and invisible.
When shall it end?
Never, either in this world or in the world to come, Psal. 145. 13.
What manner of Kingdom is it?
A righteous Kingdom, Psal. 45. 6, 7. & 97. 2.
What instructions are you to gather out of the doctrine of the Kingdom of God?
They are expressed in the 99. Psalm; in the beginning whereof the Prophet speaketh in this manner;
1. The Lord reigneth, which teacheth us that God alone hath, and exerciseth sovereign and absolute Empire over all; and that he admitteth no fellow-governor with him.
Let the people tremble, showing that all nations and sorts of people [ 2] should tremble, forasmuch as he alone is able to save and to destroy; for if men tremble under the Regiment and Kingly rule of men, how much more ought they to tremble under the powerful Kingdom of God, which hath more power over them then they have over their Subjects?
This trembling, doth it stand only in fear?
No, but in reverence also, that that which we comprehend not in this Kingdom with our reason, we reverence and adore.
What learn you thereby?
That we submit ourselves to his Kingdom erected amongst us.
That we presume to know nothing but that he teacheth us; to will nothing but what he biddeth us; to love, hate, fear, and affect nothing but what he requireth.
What doth follow in this 99. Psalm?
Vers. 1, 2. He sitteth between the Cherubims, let the earth be moved; the Lord is great in Zion, and he is high above all the people. Whence we learn, that although all the world roar and fret, yet we should not fear, because the Lord is greater; ( Ps. 39. 1. 4. & 97. 1.) Vers. 3. They shall praise thy great and fearful name, for it is holy: which showeth that God ought to be magnified because he is great and fearful, and yet holy, and holiness it self. Ver. 4. The Kings strength also loveth Judgment, Thou dost establish Equity, Thou executest Judgment, and Righteousness in Jacob: whereby we learn this comfort from God's reigning, that when we are wronged and oppressed by tyranny of men, we may have our recourse to the just and righteous Judgment of God which is the righteous Judge of the world. ( Eccl. 5. 7, 8.) Vers. 5. Exalt ye the Lord our God &c. out of the might, and Majesty, and holiness of the Lord, we should learn to extol him with praises. Ps. 145. 11, 12.
Seeing God is without beginning, what did he in that infinite space, which was ere the world was made; it being unbeseeming the Majesty of God to be idle and unoccupied all that time?
It behooveth us to think that he did things agreeable to his divine nature, but we should be evil occupied in the search of them further then himself hath made them known, which made an ancient Father to give this answer to a curious inquirer of God's doings before he made the world, That he was making hell for those that should trouble themselves with such vain and idle questions. August. lib. 1. Confess. Chap. 12.
What is that he hath revealed unto us concerning that he did before the beginning of the world?
Besides the inward works of the three Persons of the blessed Trinity (whereof we have spoken) and the mutual delights which they took one in another, and glory which they gave one to another; this external act of his is revealed unto us in the Scriptures, that he hath in himself decreed all things; together with all the circumstances of all things which have or shall be done from the beginning of the world unto the end thereof.
What then be the parts of God's Kingdom?
The decree determining all things from all eternity, and the execution thereof fulfilling the same in time; for as from eternity he decreed, so in time and everlastingly he accomplisheth all things unto the full execution of that his decree. 1 Cor. 2. 16 Eph. 1. 11. Acts 4. 28. Psal. 99. 4. & 135▪ 6. So that the first is an eternal, the second a temporal work of God.
It is that Act whereby God from all eternity according to his free will did by his unchangeable counsel and purpose, fore-appoint and certainly determine of all things together with their causes, their effects, their circumstances and manner of being, to the manifestation of his own glory, Psal. 99. 4. Mat. 10. 29. Rom. 9. 20, 21. & 11. 36. Prov. 16. 4. Eph. 1. 4. 11. Acts 2. 23. Jer. 1. 5. 15.
What gather you of this, that God's decree is defined by his most perfects w • ll?
First, that the things which he decreeth are most perfectly good. Secondly, that we must not subject his decree to our shallow and base capacity, or measure it by our reason, considering that the will of God from whence the decree cometh, is unsearchable.
What be the parts or kinds of God's decree?
That which God hath decreed concerning all his creatures generally for the declaration of his power, wisdom, and goodness in their creation and preservation; and that which he hath decreed specially touching the good or evil of the chief or reasonable creatures, Angels and Men, to declare the glory of his grace and justice.
What note you in the former?
That God according to his good pleasure hath most certainly decreed every (both) thing and action, whether past, present, or to come; and not only the things and actions themselves, but also all their circumstances of place and time, means, manner, and end; so that they shall not come to pass in any other place or time then he hath ordained; and then and there, they shall come to pass necessarily: Psalm. 99. 4. Acts 27. 20, 21, 22, 23, 24, 25, 26, 27. 31, 32, 33, 34.
Doth this necessity take away freedom of will in election, or the nature and property of second causes.
No, but only brings them into a certain order, that is, directeth them to the determined end, whereupon the effects and events of things are contingent or necessary, as the nature of the second cause is; so Christ according to his Fathers Decree died necessarily, Acts 17. 3. but yet willingly, and if we respect the temperature of Christ's body, he might have prolonged his life, and therefore in this respect may be said to have died contingently.
What consider you in the especial decree, which concerneth the good or evil of the principal creatures?
The fore-appointment of their everlasting estate and of the means tending thereunto, the former whereof is called Predestination.
It is the special decree of God, whereby he hath from evelasting freely and for his own glory fore-ordained all reasonable creatures to a certain and everlasting estate of glory in heaven, or shame in hell.
What creatures come within this decree?
Both Angels, 1 Tim. 5. 21. Matth. 25. 41. and Men, 1 Thess. 5. 9. Rom. 9. 13. 22, 23. 1 Pet. 2. 8. Eph. 1. 5. John 17. 12. 22. Exodus 33. 14.
What is the cause of this decree?
Only the mere will and free pleasure of God to dispose of his own work as he will, Rom. 9. 21. Jer. 5. 14. & 18. 22. Isaiah 64. 8.
What manner of decree is this?
It is a deep and unsearchable, an eternal and immutable decree, Rom. 11. 32. Eph. 1. 4.
Is this decree certain and unchangeable?
Yea, it must needs be so, because it is grounded on the eternal and unchangeable will of God, and therefore there is a certain number of the elect and reprobate known only to God which cannot possibly be increased or diminished, John 13. 18. 2 Tim. 2. 19.
How then doth Moses wish himself to be blotted out of the book of life? Exod. 32. 32.
He speaketh conditionally, if it were possible, to declare his love to God's glory and his people as Paul did, Rom. 9. 3.
But if God's decree cannot be altered, then we may be secure, and not care how we live?
No more then we may neglect and forsake our meat and drink, because the term of our life is fore-appointed: the end and the means are joined together of God, and cannot be separated by any man.
What are the parts of Predestination?
Election and Reprobation, 1 Thess. 5. 9. Rom. 9. 13. 22, 23.
What is Election?
It is the everlasting predestination or fore-appointing of certain Angels and Men unto everlasting life and blessedness for the praise of his glorious grace, and goodness, 1 Tim. 5. 21. Joh. 15. 16. Rom. 9. 22, 23. Eph. 1. 4, 5, 6. 9.
Is there no cause, reason, or inducement of election in the elected themselves?
None at all; it is wholly of free grace, without respect of any goodness that God fore-saw in us, 2 Tim. 1. 9. Rom. 9. 16. Phil. 2. 13. Eph. 1. 9. for otherwise man should have whereof he might glory in, and of himself, as having discerned himself from others, and God should not be the cause of all good, nor should his counsel be incomprehensible.
Is not Christ the cause of our Election?
No; not of God's decreeing of it, (for that he did of his own free-will) but of the execution of it; that is, our salvation is for and through Christ.
What tokens have we of our Election?
A true faith and a godly life.
What use are we to make of our Election?
First, it is our great comfort, that our salvation standeth by God's eternal decree that cannot be changed, and not in ourselves that daily might lose it.
Secondly, it showeth God's infinite mercy, that before we were, or had done good or evil, he elected us rather then others as good as we.
Thirdly, it should make us love God all our life to our uttermost, for his love to us.
Fourthly, it is a help against all temptations of Satan, or our doubting nature, and also against all afflictions and contempt of the world, Rom. 8. 38, 39.
Fifthly, it serveth to humble us, that we had nothing of ourselves for our salvation, but it freely came from God.
It is the eternal predestination or fore-appointment of certain Angels and men unto everlasting dishonor and destruction; God of his own free-will determining to pass them by, refuse or cast them off, and for sin to condemn and punish them with eternal death, Prov. 16. 4. Exod. 9. 16. Rom. 9. 17. 22. 2 Tim. 2. 20. Mat. 25. 41.
Is not sin the cause of Reprobation?
No; for then all men should be reprobate, when God foresaw that all would be sinners; but sin is the cause of the execution of Reprobation, the damnation whereunto the wicked are adjudged being for their own sin.
Is there no cause then of Reprobation in the Reprobate?
None at all, in that they rather then others are passed by of God; that is wholly from the unsearchable depth of God's own free-will and good pleasure.
But is not God unjust in reprobating some men, and electing others, when all were alike?
No; for he was bound to none, and to show his freedom and power over his creatures he disposeth of them as he will for his glory; as the Potter is not unjust in making of the same clay sundry vessels, some to honor, and some to dishonor.
Doth Predestination only come within the compass of God's decree, and not the means also of accomplishing the same?
Yes; the means also comes within this decree, as the Creation and the fall of the reasonable creatures.
If God hath decreed the works of the wicked, must not he of force be the author of sin and evil?
God is not the cause of sin and evil which he forbiddeth and condemneth, but Satan and man; yet God in his secret will hath justly decreed the evil works of the wicked (for if it had not so pleased him, they had never been at all) for most holy ends, both of his glory and their punishment, as may be seen in the Jews crucifying of Christ, Acts 2. 23. and Josephs selling into Egypt, Gen. 45. 7. & 50. 20. For the thing that in itself by reason of God's prohibiting of it is sin; in respect of God's decreeing of it for a holy end, comes in the place of a good thing, as being some occasion or way to manifest the glory of God in his justice and mercy; for there is nothing sin as God decreeth it or commandeth it, neither is there anything of it self absolutely evil; (1 Pet. 3. 17.) But because God hath forbidden it, therefore it is evil, and only unto them unto whom God hath forbidden it: as Abraham killing of Isaac being commanded of God was to be obeyed, and sin it were to have disobeyed it, which otherwise by reason of God's commandment forbidding to kill was a sin; for God forbiddeth not things, because they are of themselves, and first evil, but therefore are they to man evil, because God hath forbidden them; for all sin is a transgression of a law, and God doth in heaven and in earth whatsoever pleaseth him, neither is there any greater then he to command him.
So much of the decree or purpose of God; what is the execution of it?
It is an action of God effectually working all things in their time according to his decree, Eph. 1. 11. Acts 4. 28.
What are the parts of the execution?
Creation, and Providence, Psal. 33. 6, 7. 9. 10, 11. & 146. 6, 7. Jer. 10. 12.
It is the execution of God's decree, whereby of nothing he made all things very good, Gen. 1. 1. 7. Heb. 11. 3.
How many things in general are you to know concerning the Creation?
The causes, and the adjuncts; in the former whereof we are to consider the author or efficient cause, the matter, the form or manner, and the end; in the latter the goodness of the creatures, and the time of their Creation.
Who is the Author of this wonderful work?
God alone.
How doth that appear?
Not only by the plain and manifold testimonies of holy Scripture, but also by light of reason well directed; for reason teacheth, that there must needs be a first cause of all things, from whence they proceed, not only as they are this or that, but simply as they are; that all perfections which are in other things by participation should be in it essentially, and that the same must be of infinite wisdom in that all things are made and ordered unto so good purposes as they are, none of which things can agree to any but to God alone, whence it is that the Apostle Paul, Acts 14. 15. & 17. 24. doth point out God to the Heathen by his work above other.
Is not Creation then an article of faith above reason?
Yes; in regard of the time and manner of it, as likewise in respect of a full and saving assent unto it with comfort.
Is the Father alone to be held the Creator of all things?
No; but together with him the Son also, and the holy Ghost, for so S. John testifieth, that by Christ the eternal Word and Wisdom of God all things were made, & without him was made nothing, Joh. 1. 3. In like manner S. Paul teacheth, that by him all things were created in heaven and in earth, both things visible and invisible, whether they be Thrones, or Dominions, or Principalities, or Powers, by him, and for him they were all created, Col. 1. 16. Moses also declareth, that the Spirit of the Lord moved upon the waters, sustaining and holding up, and as it were brooding (for that metaphor he useth) the unformed matter to bring forth the most comely and beautiful forms of all things, Gen. 1. 2.
Did not the Angels create some creatures at the beginning? or cannot Man or the Devils now create creatures?
No; Creation is a work of God which only he is able to do, and therefore whatsoever the Devil or Judges like the Sorcerers of Egypt, seem to do, it is nothing but a delusion of the senses, as the Devil himself confesseth, Mat. 4. and the Sorcerers, Exod. 4.
What, was there not something before the Creation, as the first matter of all things, or space, or the time, in which this world was made?
No; for then there should be something eternal as well as God.
Whereof then were all things made?
Of nothing, that is, of no matter which was before the Creation.
How doth that appear?
Because they are said to have been made in the beginning, Gen. 1. 1. that is, when before there was not anything but God the Creator, and before which there was no measure of time by men or Angels.
How and in what manner did God create all things?
By no means or instruments, (which he needeth not as man doth) but by his powerful word, that is, by his only will, calling those things that are not as though they were, Heb. 11. 3. Rom. 4. 17. Ps. 148. 5.
Was that Word by which he made all things, Christ his Son?
All things indeed that were made were made by the Son, the second Person of the Trinity, Joh. 1. 3. Col. 1. 16. Heb. 1. 2. yet that word mentioned in the 1. Gen. where it is written, that the Lord said, Let there be light, &c. was God's command, which then had beginning, whereas the Son was from all eternity.
To what end were all things created?
For God's glory, Prov. 16. 4.
How doth the glory of God appear in them?
First, his eternal power and Godhead is seen in raising all things out of nothing by his word alone, Isaiah 40. 12. Rom. 1. 20. Jer. 10. 12. & 51. 15.
Secondly, his infinite wisdom is made known by them, Psal. 104. 24. Jer. 10. 12. & 51. 15.
Thirdly, his goodness unto all his creatures is hereby manifested, which is very excellently set out by the Prophet in the 104. Psalm.
Fourthly, his infinite authority doth appear by them.
What uses then are we to make of the Creation?
First, we are thereby taught to discern the true God from all Heathen and Idol gods in the world, Isaiah 45. 6, 7. Jer. 10. 11, 12. for nothing in heaven and earth can give a being to a creature but God.
Secondly, we are to weigh them and learn their properties, Eccles. 7. 25.
Thirdly, we should learn to give God glory for them, Rev. 4. 11. Psal. 92. 5. where it is made one end of the Sabbath, Ps. 104. throughout.
Fourthly, we are to gather comfort to ourselves from hence, That resting upon this faithful Creator our hope needs not fail us so long as either heaven or earth have any help for us, 1 Pet. 4. 19. Esa. 37. 16, 17.
What doth the Scriptures teach us concerning the goodness of the creatures?
That God made all them in such excellency of perfection for their being, working, order and use, that himself did fully approve of them, and so establish them, Gen. 1. 31. which established order is that which is called Nature.
In how many things doth the goodness of the creatures consist?
In three: First, in perfection of their nature.
Secondly, in their properties and qualities, whereby they are able to do those things for which they were created.
Thirdly, in their uses unto man.
How manifold is that good which men receive by them?
Threefold: First, profitable good. Secondly, pleasant good. Thirdly, honest and Christian good.
How were all things made good when we see there be divers kinds of Serpents, and noisome and hurtful beasts?
That they are hurtful, it cometh not by the nature of their creation, in regard whereof they at the first should only have served for the good of man.
What do you note in the time of their Creation?
The beginning and the continuance thereof.
Might not the world have been before all time even from eternity?
No, for absolute eternity belongeth only to God, neither could any thing that is subject to time be after an infinite succession of other things.
What say you then to Aristotle accounted of so many the Prince of Philosophers, who laboreth to prove that the world is eternal?
Wherein he laboreth to find out a point of wisdom which he had learned of none other that was before him, he therein bewrayeth his greatest folly; for his chiefest reason being grounded upon the eternity of the first mover, is of no force to prove his most absurd position, seeing God as he is Almighty, and always able to do what he will, so is he most free, and not bound to do all that he can, but what, when, and how it pleaseth him. But seeing Aristotle was enforced by reason to acknowledge God to be the first mover, even against his will, (for it seemed that he endeavored as much as he could to quench the light of divine knowledge shining in his face, or obstinately to close his eyes against the same) and yet not only spoiled God of the glory of his Creation, but also assigneth him to no higher office then is the moving of the spheres, whereunto he bindeth him more like to a servant then a Lord, the Judgment of God uttered by S. Paul, Rom. 1. 21. is most notoriously shown upon him, in that he knowing God, did not glorify him, nor give him thanks, but became vain in his disputations, and his foolish heart was darkened; while he professed wisdom, he was made a fool, approving Idolatry, and that wickedness which the Apostle there showeth to be a just punishment of Idolatry, and nature itself abhorreth; Arist. Polit. lib. 7. cap. 6. & lib. 2. cap. 8.
How long is it since God did create the world?
Four thousand years before the birth of our Savior Christ, and so about 5614 years before this time.
Why is the order of the years of the world so carefully set down in the Scripture?
[ 1] To convince all Heathen that either thought that the world was without beginning, or that it began Millions of years before it did.
[ 2] To give light to all sacred Histories of the Bible.
[ 3] To show the time of the fulfilling of the Prophecies which God foretold.
But why was not the world made sooner?
Saving the hidden wisdom and free pleasure of the Maker therein appeareth the free power of God to make or not to make, and his absolute sufficiency within himself, as having no need of any external being, only creating that he might communicate & manifest his goodness.
How long was God creating the world?
Six days and six nights.
Why was he creating so long, seeing he could have perfected all the creatures at once and in a moment?
First, to show the variety, distinction and excellency of his several creatures.
Secondly, to teach us the better to understand their workmanship, even as a man which will teach a child in the frame of a letter, will first teach him one line of the letter, and not the whole letter together.
Thirdly, to admonish us, that we are bound to bestow more time in discerning and knowing them then we do.
Fourthly, that we might also by his example finish our work in six days.
Fifthly, that we might observe, that many of the creatures were made before those which are ordinarily their causes, and thereby learn, that the Lord is not bound to any creature, or to any means: thus the sun was not created before the fourth day, and yet days which now are caused by the rising of the sun were before that; so trees and plants were created the third day, but the Sun, Moon, and Stars, by which they are now nourished and made to grow, were not created till after the third day.
Hitherto of the creation in general, what are the particular creatures?
The world and all things therein, Acts 17. 24. or the heavens, and the earth, and all the host of them. Gen. 2. 1.
How many heavens are mentioned in the Scriptures?
Three: the first is the air wherein we breathe, the birds do fly, and the snow, rain, frost, hail and thunder are begotten, Matth. 6. 26. Gen. 7. 11.
The second is the sky, wherein the Sun, the Moon, and the Stars are placed; Gen. 1. 14, 15. Deut. 17. 3.
The third, wherein the Angles, and the souls of the Saints from hence departed are now in; 2 Cor. 12. 2. Mat. 18. 10. Mark. 12. 25.
What understand you by the earth?
The lowest part of the world, containing the globe of the land and the waters.
What mean you by the host of them?
All the creatures which the Lord made to have their beginning and being in them, Psal. 103. 20, 21. 148. 2. &c. Deut. 17. 3. Joel 2. 10, 11.
How are the creatures distinguished?
Into visible, and invisible; Col. 1. 16.
What are the things invisible?
The third heaven, and the Angels placed therein.
Why is there no more express mention in the first of Genesis, of the creation of these, especially being creatures in glory so far passing others?
1. They are not expressly mentioned, because Moses setteth forth the things that are visible; and therefore doth not only pass them by, but also minerals and other things enclosed in the bowels of the earth.
2. Some respect also might be had of the weakness and infancy of the Church at that time; God did first teach them more plain and sensible things, and as they grew in knowledge, he afterwards revealed other things unto them; but that they were (in one of the six days) created, it is most evident by Heb. 11. 10. Psal. 103. 20. & 148. 2. 5. Col. 1. 16.
In which of the six days were they created?
Though it be not so plainly revealed in Scripture, yet it may be gathered by Gen. 1. 1. (where under the term of heavens, these glorious creatures may be also comprehended) and Job 38. 6, 7. that they were created the first day.
Of what nature are the Angels?
They are substances wholly spiritual; (not in parts as man is) and in respect of their simple essence in the Scripture, they are called spirits.
How 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 incorporeal. 4. That they are indivisible. 5. That they are intangible. 6. That they are invisible.
Have they any matter?
They have their spiritual matter, (as man's soul hath) but not any earthly or corporal matter.
They are not then fantasies, as some do wickedly imagine?
No, but they are substances and beings, for some are said to have fallen, others to appear 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.
With what other properties are the Angels especially endued?
With greater wisdom, power, swiftness and industry, then any man.
Where is the creation of things visible, 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, everyone in their several nature and kinds.
What doth Moses note of these creatures generally?
[ 1] Three things: first, that they are all said to be good, which stoppeth the mouths of all those that speak against them.
[ 2] Secondly, that their names are given them.
[ 3] Thirdly, 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 grass 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, until he come to the perfectest; as from the trees, corn, herbs, &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, fowls, beasts, &c. and from them to man which hath besides them a reasonable soul.
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 go from good to better, until we come to be perfect.
What are the visible creatures in particular?
Two: first, the rude mass or matter of the world made the first night, wherein all things were confounded and mingled one in another. Secondly, the beautiful frame thereof which were made the rest of the six days and nights.
What are the parts of that rude mass?
Heaven and earth (for so the matter whereof all the bodily creatures were made, 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 gross lineaments of that picture, which they will after set forth and fill up with orient colors; so the Lord our God in this stately building, and cunning painting of the frame of the world, hath before the most beautiful frame set out as it were a shadow, and a common draught thereof.
It seemeth that the rudeness was in the earth only, 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 mass of the heavens; because the confusion and rudeness was greater there then in the mass 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 eggs) kept and preserved it.
What were the things which were made of this rude mass?
The beautiful frame and fashion of this world, with the furniture thereof.
What do you consider in the frame and fashion 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.
There are commonly counted four.
First, the fire, which some think to be comprehended under the term of light, Gen. 1. verse. 3, 4. because it is a quality of the fire. [ 1]
The second is the air, which some would have signified by the spirit [ 2] or wind of God moving upon the waters, verse. 2. others by the Firmament, verse. 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. several from the mass called the earth, v. 9. 10. [ 3]
4 thly , The earth, verse. 2. called the dry land, verse. 9, 10. which remaineth, [ 4] all other being sent of God to their proper places.
What are the mixed 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 virtue 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 last 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 grass, corn, and trees, which are creatures of the second kind.
What learn you from hence?
That the chief and special 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.
Declare now in order the several works of the six days, and show first, what was done the first day?
The rude mass 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 wonderful work of God not only in making something of nothing, but bringing light out of darkness, 2 Cor. 4. 6. which are contrary, and distinguishing betwixt day and night, before either Sun or Moon were created.
What was the work of the second day?
The Firmament was created to divide the waters above, from the waters below.
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 grass for the use of beasts only, corn and trees for the use of man also.
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 do they not overwhelm 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 do you receive by the earth in general?
Four; 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 show 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 to bring forth all kind of fruit, and herbs, and grass.
How cometh it to pass that God first maketh the grass, corn, and trees, ere he made the heavenly bodies of the Sun, Moon, and Stars; from whose influence the growth of these proceedeth?
To correct our error which tie the increase of these so to the influence of the heavenly bodies, even to the worshipping of them therein; forgetting the Lord who thereby showeth that all hang upon him, and not on them, forasmuch as he made them when the heavenly bodies were not.
What do you gather from hence?
That the fruitfulness of the earth standeth not so much in the labor 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, what was made the 4 th . day?
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 far removed from them, yet are they distinguished into
- Great
- Small.
- Sun
- Moon
- Stars.
Why doth Moses call the Sun and Moon the greatest lights, when there are Stars that exceed the Moon by many degrees?
First, because they are greatest in their use and virtue that they exercise upon the terrestrial bodies. Secondly, because they seem so to us, it being the purpose of the Holy Ghost by Moses to apply himself 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 days and years. 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, autumn, winter, by their work and natural effect upon the earthly creatures.
Secondly, by distinguishing the night from the day, the day from month, the month from the year.
Have they not operation also in the extraordinary events of singular things and persons for their good and evil estate?
No verily, there is no such use taught of them in the Scriptures.
What creatures were made the fifth day?
Fishes and birds.
Of all four Elements, but more (it seemeth) of the water then other living things, Gen. 1. 20.
What were the birds made of?
Of all four Elements, yet have more of the earth; ( Gen. 2. 19.) and therefore that they are so light, and that their delight is in the air, it is so much the more marvelous.
What did God make in the sixth and the last day of Creation?
It is probable that he made in the
-
Night thereof the
beasts of the earth.
- going
- creeping
- Tame or home-beasts.
- Wilde or field-beasts.
- Day, 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 sixth days work, and repeated in cap. 2. v. 7. and more at large after the narration of the Lord's rest in the seventh day, verse. 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 inferior world. 2. Because he was the end of all unreasonable creatures, and therefore that he might glorify 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 himself, the Father with the Son and the Holy Ghost, and they with him; the whole Trinity entering into a solemn counsel 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 wisdom 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 a body and a soul, 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 be proud, nor to desire to be like God; which God foresaw he would do, through Satan's temptations.
What learn you from hence?
That seeing it pleased God to make man's 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 he might have occasion of being lowly and humble in his own sight; according as the Scripture itself 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 spiritual substance, 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 spiritual matter, whereby is signified the difference of the soul of man which was made a spiritual and divine, or everlasting substance, from the soul or life of beasts, which cometh of the same matter whereof their bodies are made, and therefore dieth with them; whereas the soul of man cometh by God's 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 do, of the temper of the elements, but is created of God, free from composition, that it might be immortal and free from the corruption, decay, and death that all other creatures are subject unto; and therefore as it had life in itself when it was joined to the body, so it retaineth life when it is separated from the body and liveth forever.
What other proofs have you of the immortality of the soul besides the divine nature thereof?
Eccl. 12. 7. It is said that at death the dust shall return to the earth [ 1] as it was, and the spirit unto God who gave it.
Our Savior Christ, Luk. 23. 46. and his servant Stephen, Acts 7. 59. [ 2] at their death commend their souls unto God.
Luk. 23. 43. The thieves soul after separation from the body is received [ 3] into Paradise.
Mat. 10. 28. The soul cannot be killed by them that kill the body. [ 4]
Psal. 49. 14, 15. Mat. 22. 32. Rev. 6. 9. & 7. 9. [ 5]
The guiltiness of the Conscience, and fear of punishment for [ 6] sin, proveth the same.
Otherwise all the comfort of God's children were utterly dashed; [ 7] for 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, [ 1] Isaiah 2. 22.
Because the soul showeth her faculties most plainly in the countenance, [ 2] both for outward senses and inward affections.
But is the head 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 several faculties thereof appear in the several parts of the body, yet the heart is to be accounted the special 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?
[ 1] Otherwise there should be divers essential forms in man.
[ 2] God breathed but one breathing, though it be called the breathing of lives, Gen. 2. 7. for the divers lives and faculties.
[ 3] In 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 essential parts it is a perfect body, as Adams was when God gave him his soul.
What be the faculties of the soul?
[ 1] The Understanding, under which is the Memory (though it be rather one of the inward senses, then one of the principal faculties of the soul) and the Conscience.
[ 2] The Will, under which are the Affections; So there be five special faculties.
What is meant by the image of God, after which man was made? Gen. 1. 26, 27.
Not any bodily shape, (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 man's 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, endued with reason and will, rightly disposed in holiness and righteousness, wisdom 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 original sin.
Wherein standeth that integrity of nature?
In the whole perfections of virtues appearing in the five faculties, as
1. In the understanding, true wisdom and heavenly knowledge of God's will and works.
2. In memory, all holy remembrance of things we ought.
3. In will, all cheerfulness to obey God's command.
4. All moderation and sanctity of affections.
5. All integrity of Conscience.
Is any part of God's Image in the body?
No, but as original sin in our corrupt estate; so in the state of integrity these virtues shine and are executed by the body.
But is not man the Image of God in respect of the essential faculties of the soul, his mind and will, and in the immortatality thereof?
Not in this strict and proper acception of God's Image, whereof now we speak; for the essential faculties of the soul are not lost by Adams fall, and the immortality remaineth still.
What is the larger acception of God's 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 immortal soul given unto him, (as hath been declared) and in respect of this spiritual nature resembleth God who is a Spirit.
What is the excellency of man consisting in qualities?
Knowledge and wisdom in the understanding, Psal. 51. 6. Col. 3. 10. Righteousness and holiness in the free-will, Eph. 4. 24. 1 Pet. 1. 15, 16. and herein, as hath been shown, did man especially resemble his Maker.
Wherein standeth the excellency of the understanding?
In knowledge of all duties either concering God, his neighbor, or himself; unto which knowledge may be referred Wisdom to use knowledge, to discern when, where, and how everything 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 do it, what is evil to avoid it; Reason to discuss of the lawfulness or unlawfulness of every particular action of a man's own self; hitherto refer the knowledge of the natures of the creatures, whereby he was able to name them according to their nature.
Wherein standeth the excellency of man's will?
In holiness (as hath been said) and righteousness, or uprightness of desires and affections; holiness comprehending all the virtues of the first, and justice or righteousness containing all the virtues of the second Table imprinted in the soul of man at his Creation.
What were the outward gifts wherein man's excellency did consist?
God gave him a body answerable to his soul, endued with beauty, [ 1] strength, immortality, and all gifts serving to happiness, 1 Cor. 11. 7.
God set such a grace and majesty in the person, especially in the [ 2] face 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, [ 3] which 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 Lord 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 God's Image?
[ 1] That God who is in himself invisible and incomprehensible, might in some measure be known of man; as a picture or image showeth the person whom it representeth.
[ 2] To move man to love God, that hath so gloriously made him like himself.
[ 3] That men between themselves might love one another, as like doth like.
How many of mankind did God create at the first?
[ 1] Only one man, Adam, Gen. 2. 7.
[ 2] Out of him, and for him, one woman Eve, 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 anything 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?
[ 1] How 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 marriage is little better then whoredom; Considering that as here, so there, by good is meant only that which is convenient and commodious.
[ 2] That man is naturally desirous of the society of woman, and therefore that Munkeries, Nunneries, and Hermitages are unnatural, 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 continual 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 God's 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.
What 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 marriage we should have a feeling of our own infirmity and need of a wife, whereby that benefit may become more sweet, and we more thankful 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 Parrot, or of a Spaniel, then of their husbands.
What 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.
Why was not Eve 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 [ 1] teacheth; 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 near conjunction that should be between [ 2] the man and his wife in love and affection.
Wherefore doth God bring the woman to Adam?
To note that how fit soever a woman be, yet she should not be received to wife until God gave her, and when he giveth her by his Ordinance that he hath appointed, that then he should receive her.
Whereof 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 God's Decree being ended, what is the other?
How may it appear that there is a providence?
Partly by the word of God, Matth. 10. 30. Prov. 16. 33. Partly by reason.
What reasons have you to prove that there is a Providence?
The agreement of things which are most contrary in the world, and [ 1] which would consume one another, if they were not hindered by the providence of God.
The subjection of may men and women unto one person, both in [ 2] Common-wealths and families.
The means of our preservation and nourishment; for meat, drink [ 3] and clothing, being void of heat and life, could not preserve the life of man and continue heat in him, unless there were a special providence of God to give virtue unto them.
[ 4] Those beasts that are hurtful unto man, though they increase more and no man kill them, yet are fewer then those that are profitable unto man.
[ 5] The feeding of the young Ravens in the nest when the damme forsaketh them.
[ 6] The hatching of the Ostriches egg.
[ 7] The Lord hath so disposed of the wild 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 go abroad to their work.
[ 8] God doth preserve his Church from the Devil 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 less good in his government then in his Creation.
Obj. 2. If God do guide all things, we should have no Serpents and other noisome and hurtful things; no war, no sickness?
They are the instruments and means of the execution of God's justice and vengeance upon men that offend against him, in which respect the Prophet saith, there is no evil in the City which the Lord hath not done, Amos 3. 6.
Obj. 3. How cometh it then to pass 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 mortal 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 trial of their patience, and to make show of the graces he hath bestowed upon them, which he will have known, and that it may be assured that there is a Judgment of the world to come, 2 Thess. 1. wherein everyone shall receive according to his doing in this life, either good or evil.
Having shown that there is a Providence; declare now what it is.
It is a temporary action of God, whereby he moveth and directeth all things after the counsel of his own will to their proper ends. Or thus, It is the second part of the execution of God's decree, whereby he hath a continual 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 essential Attributes of God.
Why say you that it is temporary?
To distinguish it from the eternal decree of God.
Why say you, [whereby he moveth and directeth all things?]
To show first, that God is not idle in heaven, as Epicures do dream. 2 lie . That nothing can come to pass without the providence of God.
Why say you [after the counsel?]
To show 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 show first, that God is not compelled to do anything, but whatsoever he doth, he doth it voluntarily, without compulsion. 2 lie , That the Lord in the dispensation and government of all things, doth not follow the advice and counsel of any other; neither regardeth anything without himself.
Why say you [to their proper end?]
To show that the Lord doth not only govern things generally, but everything particularly together with their properties, qualities, actions, motions, and inclinations.
Is God's providence then extended unto all his creatures?
Yea, unto all persons, things, actions, and qualities, and circumstances, how usual soever they seem to be; God exercising his providence about all things in general, and everything 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 hair 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 God's great and infinite Majesty to deal and have a hand in small matters, as for a King to look to the small matters of his household.
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 Ox that did tread out the corn, by the care he hath of Oxen, he would show that his care is much more for men; especially for the Ministers of his Gospel.
What other things be there from which some do 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.
How prove you that God hath a government in things that come by chance and casualty?
Prov. 16. 33. The lots are cast in the bosom, 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 hairs of our heads are governed and numbered, but in respect of man that knoweth not future things, the Scripture useth such words, to show the suddenness and uncertainty of a thing, Exod. 21. 13. Eccl. 9. 11. Luk. 10. 31.
Do the creatures ever since the first six days continue of themselves being only 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 only of the making, and not of the being of his building; but he is such a cause of being to all creatures, as the Sun is of light unto the day, so that without his continual working, all would return to nothing.
What proof have you of this continual working of God?
Our Savior saith, John 5. 17. my Father worketh until 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 Savior 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, do 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 employing them and their natures to those several 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 general manner of government belonging to all; and another special, which is proper to the principal creatures.
How doth God work in all the creatures generally?
First, he doth move and stir 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.
What are the principal creatures you speak of?
The reasonable creatures, Angels, and Men, which were created like unto God in a high estate of holiness and happiness, Psal. 8. 4, 5. & 103. 20. & 104. 4. Luke 2. 13. Mat. 25. 31.
How cometh it to pass 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, threatening, and permitting.
How by fulfilling?
Especially, by blessing and cursing.
What is the manner of God's working in his providence?
It is sometimes ordinary, other times extraordinary.
What is the ordinary course of God's providence?
When he bringeth things to pass by ordinary means, and that course which he hath settled in nature. Esa. 55. 10.
What is the extraordinary?
When he bringeth things to pass either without means, 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 God's extraordinary working, as we may his ordinary?
No, where ordinary means be had, we cannot look for an extraordinary work.
What do they that run unto the immediate and extraordinary providence of God, without necessary occasions?
They do tempt God.
How many ways 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 do.
How many sorts of men do thus tempt God?
First, they that do wastefully mis-spend their goods.
Secondly, they that having received gifts of mind and strength of body, do not use them in some lawful calling for the maintenance of them, but do live idly.
Thirdly, they that make an occupation of dicing and carding, and such like.
Fourthly, 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 souls 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 means?
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 evil.
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: whereby it cometh to pass, that the work of the godly is acceptable unto God, but the work of the wicked is not acceptable unto God, although they do the same thing, which the godly doth.
How can it be shown out of the Scriptures, that God hath a hand whereby he governeth even the transgressor against his holy will?
[ 1] Gen. 45. 8. Is is expressly 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.
[ 2] Exod. 7. 3. God hardened Pharaohs heart.
[ 3] 2 Sam. 16. 10. It is said that God had commanded Shimei to curse David.
[ 4] 2 Sam. 24. 1. God moved David to number the people.
[ 5] 2 Chron. 10. 15. It is said that it was of God that Rehoboam harkened not to the people.
[ 6] 1 Kings 22. 19. 20. 23. It is said that the Devil was bidden of God sitting in the seat of his righteous judgment to be a lying spirit in the mouths of the false Prophets, 1 Kings 22.
[ 7] Esa. 19. 14. God mingled amongst them the spirit of error.
[ 8] Esa. 42. 24. Who gave Jacob for a spoil, and Israel to the Robbers? did not the Lord?
[ 9] Esa. 63. 17. Why hast thou made us to err out of thy way, and hardened our heart from thy fear?
[ 10] Rom. 1. 26. God gave them up to vile affections.
[ 11] 2 Thess. 2. 11. God sent them strong delusions.
[ 12] And to be content with one more testimony among many, let us consider how the most vile and horrible act that ever was done, upon the face of the earth, the Lord God is said to have wrought most holily: for as Judas, the Jews 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 joined 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 powerful governor 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 evil, hath some respect of goodness with God. First, as it is a mere action, God being the Author of every action; Acts 17. 28. but the Devil and our concupiscence, of the evil in it: as he that rideth upon a lame horse causeth him to stir, but is not the cause of his halting.
Secondly, as it is the punishment of sin, for punishment is counted a moral good, in that it is the part of a just Judge to punish sin; and thus God willeth the sin of the wicked, for their punishment, without sin in himself; Rom. 2. 26. & 3. ult.
Thirdly, as it is a chastisement, a trial of our faith, as martyrdom; 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 Cross be attributed in the same words to God and Christ, to Judas, Pilate, and the Jews; yet diversely, and in several respects, they are declared to meet in one and the same action, whereby there appeareth no less difference between God and Christ's purpose, and theirs, then between light and darkness.
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 tool will work cunningly, and as a most excellent Apothecary maketh a medicine of the mixture of poison in it, which is not yet poysenous, but rather medicinal; so the Lord in guiding and managing the poison of sin, draweth treacle from the sins of men, as it were the poison, 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 poisoning, in so ordering the poison, as it doth the contrary, by his skill, unto that which by nature it would do: and as in painting, the black color giveth grace to other beautiful colors in making them show better; so it is in this work of God, in which the sin and untruth of men (as by a black and dark color) causeth the truth and righteousness of God (as the white) to be more commended and to appear better.
But how are these actions of the wicked discerned from the work of God in them?
First, by the cause from whence the action cometh: for Josephs brethren of envy sent him into Egypt, but God in mercy. Shimei cursed David of malice, but God of justice against David's murder and adultery. Rehoboam out of the unadvisedness of his heart refused the request of his people; but God by his wise Counsel did so dispose of it. The Devil from hate to Ahab was a laying spirit in the mouth of all his Prophets, but God in justice against his idolatry. Pilate of ambition and fear, the Jews of malicious envy, and ignorance, Judas of covetousness, but God of love gave Christ; and Christ himself 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 honor foretold out of his dream, but God sent him to provide for his Church, and to fulfill that that was foretold. Shimei cursed to drive David to despair, but God directed him for exercise of David's patience. The Devil lied in the false Prophets to ruin Ahab, but God justly to punish him for his idolatry. Rehoboam to satisfy the desire of his young beardless Counselors, 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 money he desired, and the Jews that our Savior Christ should not reign over them: but God and Christ to save his people.
But were it not better to say that these things were done by God's permission rather then by his providence and government, thereby to avoid an absurdity in Divinity, that God is the Author of evil?
It is most truly said, that God is not the Author of sin, whereof he is the revenger; and also that it is done by God's permission: but it is not an idle permission separated from the providence and government of God, and therefore a distinction of God's 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 appear?
It he permit sin, he doth it against or with his will; if he do 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 he doth willingly permit it? For if a Captain should willingly suffer his soldiers to be murdered when he might hinder the slaughter of them, although he put no hand to the murder, he is not therefore excusable, and free from the blood of his soldiers.
What else can be alleged against the permission that is separated from the government of the providence?
For that by this means God should be spoiled 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.
Is 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, Heb. 6. 3.
What use is to be made of the doctrine of God's Providence?
First, as in the Creation, so in the continuation, preservation and government of all things, the power, wisdom, and goodness of the [ 1] only 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 evil.
Secondly, the consideration of this, that nothing can come to pass [ 2] without 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 pass 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 do 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 [ 3] that nothing can come to pass without the Providence of God.
Fourthly, this should breed thankfulness to God in prosperity, and [ 4] in 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 special providence and government we obtain our desires.
Fifthly, this should cause humility under the hand of God when [ 5] things come otherwise then we desired.
Sixthly, in adversity we should patiently suffer whatsoever affliction [ 6] the Lord layeth upon us: for this consideration hath wrought patience in God's servants, It is the Lord, let him do whatsoever pleaseth him, 1 Sam. 3. 18.
Seventhly, we must mark and observe the providence of God in [ 7] former times, that thereby we may gather arguments of his goodness unto us in the time to come.
Having thus spoken generally of the Providence of God; we are now to descend unto the special consideration of that which doth concern the principal creatures, upon whom God hath declared the glory of his mercy and justice: and first to begin with Angels: Shew how they are upheld in their being.
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 Judgment: for all being by God 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 being 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 wickedness becoming Devils, Jude ver. 6.
Secondly, for their employment God useth them all, both good and evil 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?
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 Soldiers, 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 do God's will.
9. Cherubims from the form of young men, wherein 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 showeth 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 wisdom, holiness, willingness to put in execution the will of God; power, swiftness, 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, natural, which God endued them with at there Creation, far above any man, as their nature is more heavenly.
Secondly, experimental, which they do mark and observe far more carefully then man, in God's 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 several 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 Christ's death, and Matth. 1. God telleth the Angel Josephs thoughts.
Do not Angels of themselvess know the thoughts of men?
No; for that is God's 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 being that they might never fall by sin from their first blessed estate, Matth. 18. 18.
Whence cometh this?
Not from their own nature (which was subject to mutability) but from God's mercy: for seeing those Angels are elect of God, 1 Tim. 5. 21. it follow • 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 burial.
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 speediness and manner, more then any man can do.
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 Eve, and so to the Heathen in sundry other creatures.
With what feeling did the godly find 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 God's 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 do continually praise and glorify God in Heaven.
2. They do always wait upon the Lord their God in heaven, to expect what he would have them do.
3. They knowing his will do put it in execution.
How manifold are their duties concerning the creatures?
Twofold: either general, in respect of all the creatures; or special, in respect of man.
What is the general duty?
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 special calling, Heb. 1. 14. Mat. 4. 11. Ps. 104. 4. or such as respect the wicked.
How many good Angels hath everyone 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 do 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 evil.
How manifold are those good things which by the ministry 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 needful 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 lawful callings, Psal. 34. 7. & 91. 11.
3. They give an happy success 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 shamefastness, holiness and purity, 1 Cor. 11. 10.
What are the good things of the soul which the Lord doth bestow upon the Saints by the ministry 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 rejoice at the conversion of the Saints, Luk. 15. 10.
How manifold are the evil things from which the good Angels do keep the godly?
They likewise do 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 ministry of the Angels?
1. From those dangers that one man bringeth upon another.
2. From those that they are subject unto by reason of wild beasts.
3. From those evils whereunto we are subject by reason of other creatures without life.
4. They do 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 do keep us?
First, sickness. Secondly, famine. Thirdly, death.
What are the evils of the soul from which the Angels do 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 pass.
2. They execute judgments 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 Judgment, to gather all the faithful unto him, and to separate the wicked from among them, ( Matth. 24. 31. & 51.) and to rejoice 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?
Not in any case; for,
1. They themselves refuse it, Rev. 19. 10.
2. They are but God's 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; what are you to know concerning the evil ones?
First, their sin or fall. Secondly, the evil offices they perform.
How many things are we to consider in their fall?
Two: 1. The manner. 2. The backsliding itself.
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 tried whether they would fall or not.
3. Being tried, they were forsaken of God, and left to themselves.
4. Being left to themselves, they committed all sin even with greediness.
How many things must be considered in the fall itself?
Three: 1. From whence they fell. 2. Whereunto they fell. 3. The punishment God laid upon them for their fall.
From whence fell they?
First, from their innocence 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 fullness of joy and perfection of happiness.
Whereunto fell they?
God suffered them voluntarily and maliciously without any outward temptation to fall into that unpardonable sin of Apostasy, and into the most grievous sins that could be committed.
What was the principal 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 Wisdom, 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 man's good.
How cometh it to pass that the fall of Angels is without hope of restitution, since Man is recovered after his fall?
The Devil committed the sin against the holy Ghost, Matth. 12. 31. 1 John 5. 16. sinning willfully and maliciously, which is proved by his continual 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 loss of God's image, so that they can never repent.
Secondly, 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 grief and vexation at the prosperity of the Saints.
Fourthly, a limitation of their power that they cannot do what hurt they would.
Fifthly, horror and fear of the judgment of the great day; whereunto they are reserved in everlasting chains under darkness, 2 Pet. 2. 4. Jude, verse. 6.
Sixthly, a more heavy torment after the day of judgment 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 Devil work miracles, and tell things to come?
No, but God only; Mat. 4. 3. Isaiah 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 do nothing by that power, but what God appointeth; not so much as the entering into hogs. Matth. 8. 31.
How are they affected towards man?
Very maliciously, as their several names given them do declare.
What be those names?
First, Satan, because they mortally hate men.
Secondly, Devil, 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 subtle temptation.
Fourthly, the great Dragon, for their destroying of many, Rev. 12. 8, 9
How many of them do attend upon every man?
Sometimes many upon one, and one upon many.
What be the evil 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 evil 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 soul.
How do they hurt the body or the things belonging to the body?
They are permitted by God for man's sin: First, to hurt the creature, that should serve for our comfort, as the Air, 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 believe things to be such as they are not, as the Devil did by Jannes and Jambres in Egypt, and by the witch of Endor. Fourthly, to inflict sickness and evils upon the bodies of men, and to torment and pain them, as in Job, and the Egyptians. Fifthly, to strike some dumb. Sixthly, to enter into, and really to possess the bodies of men, using them in most fearful sort, as Matth. 8. 16. & 12. 28. Seventhly, to inflict death upon the bodies both of men and beasts.
How do they hurt the soul?
First, by depriving some of the use of their reason by frenzy and madness. Secondly, by troubling and tormenting some with grief and vexation of soul. 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. Fifthly, by manifold and fearful temptations to sin and wickedness. Sixthly, by prevailing in such temptations. Seventhly, by accusing before God those with whom they have so prevailed. Eighthly, by hindering men from doing good things.
What are the offices of the evil Angels that respect the wicked alone?
First, to rule and reign in them without controlment, and to finish his work in them. Secondly, to murder and destroy them in this world, and in the world to come to torment soul and body in hell for ever.
What use are we to make of this doctrine, concerning the evil Angels?
First, to tremble at the Lord's severity towards them, 2 Pet. 2. 4. and to be thankful for his bounty and mercies towards ourselves, Psal. 8. 1. 4, 5. Eph. 1. 3, 4.
Secondly, to remember that if God spared not those spiritual creatures sinning against him, neither will he spare us rebelling against his Majesty, 2 Pet. 2. 4.
Thirdly, to fear to offend God, that hath such messengers to send at his command.
Fourthly, to learn to arm ourselves 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 Devil be powerful 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.
Shew now how God doth deal with man.
As with that creature in whom above all other, he intendeth to set forth the glory of his Wisdom, Power, Justice, and Mercy; Prov. 8. 31. Psal. 8. 3. &c. 1 Cor. 9. 9, 10. and therefore the Scriptures do most plentifully declare the dealing of God with man, both in the time of this world, and forever hereafter.
How is man upheld in his being?
Two ways.
First, as all other bodily creatures: partly by maintenance of every man's life here on earth, for the time allotted by God himself. 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.
Secondly, 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 soul 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 joined entire to the soul at the last day, so to continue forever. Job 19. 26, 27.
How manifold is the state wherein man is to be considered?
Threefold: first, the state of innocence, commonly had and lost of [ 1] all mankind, both elect and reprobate, without difference, Eccl. 7.
Secondly, the state of corruption and misery seising on all men naturally, [ 2] but abiding without recovery only in the Reprobate, Rom. 3. 23.
Thirdly, the state of Redemption proper to the elect, 1 Pet. 2. 9. [ 3] Psal. 130. 8. All which do make way unto that final and everlasting estate of honor or dishonor fore-appointed unto all men, beginning at the end of this life, perfected at the day of judgment, and continuing forever in the world to come. And thus touching this part of God's providence the Scriptures do 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 Devils 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 special order of government which God useth towards mankind in this world, and in the world to come?
In this world he ordereth them according to the tenor of a twofold Covenant, in the world to come according to the sentence of a twofold judgment.
What understand you by a Covenant?
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 sum 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 forever, and this is my memorial unto all generations: from whence we may observe the singular glory and privilege of God's people, in that God is content to take his sir-name of them, Heb. 11. 16.
Why is this sir-name added?
For that it is a fearful thing to think of the proper name of God alone, unless this be added to it, whereby he declareth his love and kindness 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?
Two: First, the Law and Covenant of works; Secondly, the free promise or Covenant of grace, which from the coming of Christ is called the Gospel. 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 engraven 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 ear in Paradise; for unto him was given a will both to good and also to evil, and also to be inclined thereto with ability to perform it. There was something likewise outwardly revealed, as his duty to God in the sanctification of the Sabbath, to his neighbor in the institution of marriage, and to himself in his daily working about the garden.
How doth it appear that the substance of the Moral 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 only guilt of conscience (not yet otherwise charged) to hide themselves from God's 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 Moral Law been delivered since the fall?
The sum thereof was comprised in ten words, Exod. 34. 28. Deut. 4. 13. commonly called the Decalogue or ten Commandments, 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 Royal 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 innocence, Levite. 18. 5. and all such as are required since by reason of his fall; Deut. 27. 26. binding us to eternal death for our least defect therein.
Declare now out of that which hath been said what the Covenant of works is.
It is a conditional Covenant between God and man, whereby on the one side God commandeth the perfection of godliness and righteousness, and promiseth that he will be our God if we keep all his Commandments: and on the other side man bindeth himself to perform entire and perfect obedience to God's Law, by that strength wherewith God hath endued him by the nature of his first creation.
What was done in this Covenant on God's part?
There was his Law backed with promises, and threatenings, and unto them were added outward seals.
What was the sum of this Law?
Do this, and thou shalt live; if thou dost it not, thou shalt die the death.
What is meant by Do this?
Keep all my Commandments in thought, word, and deed.
What is meant by life promised to those that should keep all the Commandments?
The reward of blessedness and everlasting life, Levite. 18. 5. Luke 10. 28.
What is meant by death threatened to those that should transgress?
In this world the curse of God and death with manifold miseries both of body and soul, and (where this curse is not taken away) everlasting death both of body and soul in the world to come, Deut. 27. 26. & 29. 19. 20. & 32. 22. Levite. 26. Deut. 28.
What were the outward seals 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 special places to serve God in, and might by the sight of them be put in mind of those things whereof they were signs and seals.
What did the tree of life serve for?
It sealed up happiness, life, and glory unto man, upon condition of obedience; that by tasting thereof (which no doubt, according to the manner of Sacramental signs, was a tree of marvelous comfort and restoring) he might be assured he should live in Paradise forever, if he stood obedient to God's Commandments, 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 evil serve for?
Both for trial 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 God's command they should have experimental knowledge of evil in themselves, which before they had of good only, and by woeful experience should learn what difference 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 man's 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?
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 pleasantness, 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 near the meeting of Euphrates and Tigris, those two famous Rivers.
What commodities had it?
All the principal 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 God's Wisdom, Power and Majesty.
Doth this place now continue?
The place remaineth, but the beauty and commodities be partly by the Flood, partly by man's sin (for which the whole earth is cursed) almost abolished, though (as may be observed out of good Authors) it is a very fruitful place still.
What happiness did man enjoy, thus placed in Paradise?
It was partly inward, partly outward.
Wherein did the inward appear?
First, in his wonderful 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 favorable and blissful 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 joyful serving God, together with absolute contentment in himself, Gen. 2. 25.
Wherein did the outward appear?
First, 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 original 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 dress the Garden, Gen. 2. 15. the other spiritual, to worship and serve God his Creator, and to procure his own everlasting blessedness, whereto he was fitted with freedom 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 man's happiness before his fall?
First, to admire and praise the great goodness and favor of God in so dealing with man, a clod of the earth.
Secondly, to bewail the loss of that happy estate, with blaming our selves for our sin in Adam.
Thirdly, to learn how grievous a thing sin is in God's sight, that procured man this doleful change.
Fourthly, to labor 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 innocence; what is the state of corruption and misery?
The fearful 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 God's command through Satan's temptation into many sins 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 God's permission, Satan's temptation, man's carelessness and infirmity in yielding thereunto.
What action had God in this business?
He permitted the fall of man, not by instilling into him any evil, 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 hindering 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 staff put on an end right, doth fall without the furtherance of the man that setteth it right; yet came it to pass 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 evil, as light out of darkness, he ordereth in his great Wisdom 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 murderous mind, he deceived our first parents by tempting them to sin, 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 murderer 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 laboring to bring them to damnation.
What do you observe herein?
His envy of God's glory and man's happiness, together with his hatred and malice against mankind, whom (as a murderer doth his enemy) he hateth and laboreth to destroy.
What gather you from this attempt of his against our first parents in the state of Innocency?
That Satan is most busy to assail them in whom the image of God in knowledge and holiness doth appear; not laboring 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 choose rather to speak by a Serpent then by any other Beast?
Because 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 subtlest 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 espied of him, and creep out again when he had done his feat.
If there were craft before the fall, then it seemeth there was sin?
Craft in beasts is not sin, although the word here used signifieth a nimbleness and slinesse to turn and wind itself any way, in which respect it seemeth the Devil chose this beast before any other.
What learn you from thence?
That the Devil to work his mischief is exceedingly cunning to make his choice of his Instruments, according to the kind of evil he will solicit unto, Matth. 7. 15. 2 Cor. 11. 13, 14. 1 Tim. 2. 14.
But we do not see that he cometh anymore 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 do 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 continual practice, where the hedge is low there to go 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 he that should have helped her from and against his wiles might not be present to hear 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 ourselves from the means of spiritual strength, the hearing of the Word, the receiving of the Sacraments, and Prayer.
Thirdly, that she was near to the Tree of knowledge at the time he set on her: which showeth his watchfulness in taking advantage of all opportunities that might further his temptations.
What was the manner of the temptation?
First, he subtly addressed himself to the woman, and entered into 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 yield unto him, pretending greater love and care of man's well doing, then was in God, and bearing them in hand that they should be like unto God himself 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, Ye shall not eat of all the fruit in the Garden? Gen. 3. 1.
What do 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 down, wherein we may observe,
First, the Devils sophistry, who at first doth not flat contrary God's 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 subtle suggestion, in that passing by the great bountifulness of the Lord in the grant of the free use of all the fruits in the Garden, he seeks to quarrel with the Lord's liberality.
Thirdly, we learn from hence to take heed lest for want of someone thing which God withholdeth from us, which we gladly would have, we be not unthankful to the Lord for his great kindness 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 term of doubting, lest ye die; Satan by this conference and doubting, taketh advantage and assureth them that they shall not die, but have their eyes open and receive knowledge.
What observe you in this reply of the Devil?
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 denial, whither he would willingly draw her, because he deemed that the woman would not come so far, and that in a flat denial he should have been bewrayed, which notwithstanding in the latter end of this sentence he doth by implication flatly do: whence we learn, that the Devil proceedeth by degrees, and will not at the first move to the grossest: as in Idolatry he laboreth to draw man first to be present, after to kneel only with the knee, keeping his conscience to himself; lastly, to the greatest worship: In whoredom, first to look, then to dally, &c. and therefore we must resist the evil in the beginning.
Secondly, that he is a calumniator or caviller, whereof he hath his name Diabolus Devil, and an Interpreter of all things to the worst; and it is no marvel though he deprave the best actions of good men, seeing he 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 increase thereof; whereas we 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 Satan's temptation, the cause of the fall without man: What were the causes arising from our first parents themselves?
Not any of God's creation, but their carelessness to keep themselves entire to God's command: for though they were created good, yet being left by God to the mutability of their own will, they voluntarily inclined and yielded unto that evil, 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 general 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 blessedness, but proved to be the sin that procured their fall, Gen. 2. 16, 17. & 3. 6, 7.
Did not Adam confer 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 herself?
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 taste: for in that she entertained conference with the Devil, 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 taste is made to be an instrument of this sin.
What learn you from hence?
That which the Apostle warneth, Rom. 6. 13. that we beware that we make not the parts of our bodies weapons of iniquity: for if without a circumspect use of them they were instruments of evil before there was any corruption or any inclination at all to sin; how much more dangerous will they be now after the corruption, unless they be well looked unto?
What do you observe in Eves conference with the Devil?
First, her folly to enter into any conference with Satan, for she might have been amazed that a beast should speak unto her in a man's voice, but her carelessness and curiosity moved her to it.
Secondly, her boldness in daring to venture on such an adversary without her husbands help or advice.
Thirdly, her wretchedness in daring once to call in question the truth of God's command, or to dispute thereof, or then to doubt of it.
What instruction gather you from her entertaining conference with Satan?
That it is dangerous to talk with the Devil, so much as to bid him to depart, if the Lord to try us, should suffer him to tempt us visibly as he did Eve, unless we have a special calling of God thereunto. 1. Because he is too subtle for us, we being simple in regard of him. 2. Because he is so desperately malicious, that he will give place to no good thing we can allege to make him leave off his malicious purpose.
What shall we then do?
We must turn ourselves unto God, and desire him to command him away, at whose only Commandment he must depart.
Is there anything blame-worthy in Eves answer to the question of the Serpent?
Notwithstanding that so far she answered truly, that God had forbidden them to eat of the fruit of that tree, and telleth also the punishment truly that would follow thereof, yet began she to slip in the delivery both of the charge and of the punishment: for where she saith they were forbidden to touch it, it is more then the Lord made mention of, and she thereby seemeth to insinuate some rigor of the Lord forbidding even the touch of the fruit; and where the Lord had most certainly pronounced, that they should die if they eat of the forbidden fruit, she speaketh doubtfully of it, as if they should not certainly die.
What learn you from this latter Observation?
That albeit men are oft persuaded they sin, yet that they are not persuaded of the Justice of God against it, whereby the door is opened to sin, which is to make God an Idol, in spoiling him of his Justice, as if he were so all mercy, as he had forgotten to be just, when as he is as well justice as mercy, as infinite in the one as in the other, which correcteth sharply the sins of such as he will save.
What learn you of the abuse of the tongue in this conference?
That as the tongue is a singular blessing of God, whereby man excelleth all the creatures upon the earth, so the abuse of it is most dangerous, because it setteth on fire the whole course of nature, and it is set on fire of hell, Jam. 3. 6.
What observe you of that it is said, that Eve saw the fruit was delectable to look on?
Her lustful and wicked eye in suffering her mind to be allured to look on the beauty of the fruit with a purpose to affect the eating of it.
How is it said, that she saw it was good to eat, when she had never tasted of it?
She knew by the beautiful color it was so; for if we are able in this darkness (we are fallen into) to discern commonly by the sight of the fruit whether it be good, and the skillful in Physic by the color only of the herb, to tell whether it be hot or cold, sweet or sour, how much more were Adam and Eve, who had the perfection of the knowledge of those things, more then ever Solomon himself?
What learn you by the abuse of these outward senses?
That they are, as it were, windows whereby sin entered into the heart, when there was no sin, and therefore will much more now, the heart being corrupted.
What instructions gather you from thence?
First, that we must shut them against all evil and unlawful use of their objects, and open them to the use of good things, make a Covenant with them as Job did with his eyes, Job 31. 1. by a strong and painful resistance of the evil that cometh by the abuse of them, as it were, and cut them off, and throw them away, as our Savior giveth counsel, Mat. 5. 29, 30.
Secondly, that as the senses are more noble, as the hearing and sight, called the senses of learning, so there should be a stronger watch set upon them; those being the senses that Adam and Eve were especially so deceived by.
What observe you of that it is said, she saw that it was desirable for knowledge?
That was only her error, which she having begun to sip of by communication with the Devil, did after drink a full draught of, by beholding the beauty of the fruit, and receiving the delicate taste thereof; and withal observe how we can heap reasons true and false to move us to follow our pleasures.
What learn you from thence?
That the heart inclining to error, doth draw the senses to an unlawful use of them, and that the abuse of the senses doth strengthen the heart in error.
What gather you hereof?
That before the heart was corrupted, there was no abuse of these outward senses. But that being corrupt, the abuse thereof doth settle the heart deeper in error.
What was the effect of all these outward and inward means?
First, Eve yielded to Satan, and put his will in execution in eating of the fruit that was forbidden. Secondly, she gave it also to Adam to eat.
What force hath the word also here used by the holy Ghost?
Thereby as by a special word of amplification the sin is aggravated against her, to show her naughtiness; not only in committing the sin her self, but also in alluring the husband to do as she had done.
What learn you from thence?
1. The nature of sinners to draw others to the condemnation they are in, as Satan Eve, and Eve her Husband, even those that are nearest them; whose good they should procure.
2. That we should take heed of that the Apostle warneth us, not to be partakers of other men's sins, as if we had not enough of our own to answer for; which especially belongeth unto those in charge, 1 Tim. 5. 22.
3. How dangerous an instrument is an evil and deceived wife, which the Lord commandeth men should beware to make choice of, and if the man which is strong, much more the woman.
What learn you of that Adam eat forthwith?
First, that which hath been before noted, that the Devil by one of us tempteth more dangerously then in his own person; so that Satan knew he could not so easily have deceived Adam by himself, as by Eve.
Secondly, for that in excess of love he yielded; it teacheth husbands to love their wives, but it must be in the Lord, as the wives must do their husbands.
How doth it agree with the goodness, or with the very justice of God, to punish mankind so fearfully for eating of a little fruit?
Very well, for first, the heynousnesse of an offense is not to be measured by the thing that is done, but by the worthiness of the person against whom it is committed. And how much more the Commandment our first parents brake was easy to be kept, (as to abstain from one only fruit in so great variety and plenty) so much more grievous was their sin by breaking it.
Secondly, though God tried their obedience in that fruit especially, yet were there many other most grievous sins, which in desiring and doing of this they did commit: Insomuch that we may observe therein, the grounds of the breach in a manner of everyone of the ten Commandments. For the transgression was horrible, and the breach of the whole Law of God; yea, an Apostasy whereby they withdrew themselves from under the power of God, nay, rejected and denied him; and not so little an offense as most men think it to be.
What breaches of the first Commandment may be observed in this transgression?
First, infidelity, whereby they doubted of God's love towards them, and of the truth of his word.
Secondly, contempt of God, in disregarding his threatenings, and crediting the word of Satan, God's enemy, and theirs.
Thirdly, heinous ingratitude and unthankfulness against God for all his benefits, in that they would not be beholding unto him for that excellent condition of their creation (in respect whereof they ought unto him all fealty) but would needs be his equal.
Fourthly, curiosity in affecting greater wisdom then God had endued them withal by virtue of their creation, and a greater measure of knowledge then he thought fit to reveal unto them.
Fifthly, intolerable pride and ambition, not only desiring to be better then God made them, but also to be equal in knowledge to God himself, and aspiring to the highest estate due to their Creator.
How did our first parents break the second Commandment?
Eve, by embracing the word of the Devil, and preferring it before the word of God; Adam, by hearkening to the voice of his wife, rather then to the voice of the Almighty. Gen. 3. 17.
What were the breach of the third?
First, presumption in venturing to dispute of God's truth, and to enter in communication with God's enemy, or a beast who appeared unto them, touching the word of God, with whom no such conference ought to have been entertained.
Secondly, reproachful blasphemy, by subscribing to the sayings of the Devil, in which he charged God with lying, and envying their good estate.
Thirdly, superstitious conceit of the fruit of the tree, imagining it to have that virtue which God never put into it, as if by the eating thereof, such knowledge might be gotten as Satan persuaded.
Fourthly, want of that zeal in Adam for the glory of God which he ought to have shown against his wife, when he understood she had transgressed God's Commandments.
How was the fourth Commandment broken?
In that the Sabbath was made a time to confer with Satan in matters tending to the high dishonor of God. If it be true that on that day man fell into this transgression, as some not improbably have conjectured; for at the conclusion of the sixth day, all things remained yet very good, Gen. 1. 31. and God blessed the seventh day, Gen. 2. 3.
Now it is very likely Satan would take the first advantage that possibly he could to entrap them, before they were strengthened by longer experience, and by partaking of the Sacrament of the tree of life, (whereof it appeareth by Gen. 3. 22. that they had not yet eaten) and so from the very beginning of man, became a manslayer. John 8. 44.
Shew briefly the grounds of the breach of the Commandments of the second table in the transgression of our first parents.
The fifth was broken, Eve giving too little to her husband in attempting a matter of so great weight without his privity, and Adam giving too much to his wife in obeying her voice rather then the Commandment of God, and for pleasing of her, not caring to displease God. Gen. 3. 17.
The sixth, by this act they threw themselves and all their posterity into condemnation and death, both of body and soul.
The seventh, though nothing direct against this Commandment, yet herein appeared the root of those evil affections which are here condemned, as not bridling the lust, and wandering desire of the eyes, as also the inordinate appetite of the taste, Gen. 3. 6. in lusting for and eating that only fruit which God forbad, not being satisfied with all the other fruits in the garden.
The eighth; first, laying hands upon that which was none of their own, but by a special reservation kept from them. Secondly, discontent with their present estate, and covetous desire of that which they had not.
The ninth, judging otherwise then the truth was of the virtue of the tree, Gen. 3. 6. and receiving a false accusation against God himself.
The tenth, by entertaining in their minds Satan's suggestions, and evil concupiscence appearing in the first motions leading to the forenamed sins.
Thus much of our first parents sin, and the causes thereof.
Now let us come to the effects of the same; show therefore what followed in them immediately upon this transgression.
Three fruits were most manifest: namely, guiltiness of conscience, shame of face, and fear of God's presence.
Did any punishment follow upon this sin?
Sin, guiltiness, and punishment do naturally follow one upon another; otherwise the threatening, that at what time soever they did transgress God's Commandment, they should certainly die, should not have taken effect.
Declare how that threatening took effect.
They were dead in sin, which is more fearful then the death of the body, as that which is a separation from the favor of God: for there came upon them the decay of God's glorious image in all the faculties of their soul, and also a corruption of the powers of their body, from being so fit instruments to serve the soul as God made them; and this in them is signified by nakedness; Gen. 3. 7. And in their children called original sin. Then there issued from thence a stream of actual sins in the whole course of their life; which appeared in Adam even upon his fall, by his flying from God's presence, and affirming that it was his nakedness that made him fly, his excusing of his sin, and laying it on the woman, &c. By sin an entry being made for death, Rom. 5. 12. they became subject to the separating of the soul from the body, which is bodily death; and of both from God, which is spiritual death, signified by expelling them out of Paradise, and debarring them of the sacramental tree of life, Gen. 3. 22. &c. And thus by the just sentence of God being for their sin delivered into the power both of corporal and of eternal death; they were already entered upon death and hell, to which they should have proceeded until it had been accomplished both in body and soul in hell, with the Devil and his Angels forever, if the Lord had not looked upon them in the blessed Seed.
For the fuller understanding of the things that immediately followed the transgression of our first parents; let us consider more particularly what is recorded in the 3 d . ch. of Gen. And first show what is meant by that in v. 7. that their eyes were opened, & they saw themselves naked. were they not naked before, and having the eye sharper then after the fall, must they not needs see they were naked?
It is true; howbeit their nakedness before the fall was comely, yea more comely then the comeliest apparel we can put on; being clad with the robe of innocence, from the top of the head unto the sole of the foot: wherefore by nakedness he meaneth a shameful nakedness both of soul and body, as the Scripture speaketh elsewhere; Rev. 3. 17, 18. Exod. 32. 25.
What gather you from hence?
That the loathsomeness of sin is hidden from our eyes until it be committed, and then it flasheth in the faces of our conscience, and appeareth in its proper colors.
Was that well done that they sewed fig-tree leaves to hide their nakedness?
In some respect: forasmuch as they sought not remedy for the nakedness inward, it was not well; but that they were ashamed to behold their own nakedness of the body, it was well: for in this corrupt and sinful estate, there is left this honesty and shamefastness, that neither we can abide to look on our own nakedness, and shameful parts, much less upon the shameful parts of others; although it be of those that are nearest joined unto us.
What gather you from thence?
First, that those that can delight in the beholding either of their own nakedness, or the nakedness of any other, have lost even the honesty that the sinful nature of man naturally retaineth.
Secondly, that such as for customs sake have covered their nakedness with clothes, do notwithstanding with filthy words, as it were, lay themselves naked, are yet more wretched, and deeplier poisoned with the poison of the unclean spirit, and have drunk more deeply of his cup.
Seeing our nakedness cometh by sin, and is a fruit thereof, it may seem that little infants have no sin, because they are not ashamed.
So indeed do the Pelagian heretics reason; but they consider not that the want of that feeling is for the want of the use of reason; and because they do not discern between being naked and clothed.
What followeth?
That at the noise of the Lord in a wind, they fled from the presence of God, and hid themselves where the trees were most thick.
What gather you from thence?
First, that the guilt of an evil conscience striketh horror into a man; and therefore it is said, that terrors terrify him round about, and cast him down, following him at the heels, and leave him not till they have brought him before the terrible King: Job 18. 11. 14. Thereof it is, that the feast of a good conscience is so extolled, as to be a continual feast. Prov. 15. 15.
Secondly, the fruit of the sin coming from the fear, which is to fly from God as from an enemy, whereof it is that the Apostle affirmeth, That having peace of conscience, we have access and approach to God. Rom. 5. 2. Their blindness, which esteemed that the shadow or thickness of trees would hide them from the face of God, whereas if we go up into heaven he is there; if into the deep, he is there also, Psal. 139. 7. 13. he being not so hidden in the trees, but that a man might find him out.
What followeth?
That God asketh where he is, which knew well where he was.
What learn you from hence?
First, that we would never leave off running from God, until we come to the depth of hell, if God did not seek us, and follow us, to fetch us as the good shepherd the lost sheep. Esa. 65. 1. Luk. 15. 4.
Secondly, that the means of calling us home, is by the word of his mouth.
What followeth?
That Adam being asked, assigneth for causes things that were not the causes, as namely, the voice of the Lord, his fear, and his nakedness, which were not the true causes, considering that he had heard the voice of God, and was naked when he fled not; dissembling that which his heart knew to be the true cause. viz. his sin.
What learn you from thence?
That it is the property of a man unregenerate to hide and cloak sin, and therefore, that the more we hide and cloak our sins, when we are dealt with for them, the more we approve ourselves the children of the old man, the cursed Adam. Job 31. 33.
What followeth?
The Lord asketh how it should come that he felt his nakedness as a punishment, and whether he had eaten of the forbidden fruit.
What note you from thence?
That before that our sins be known in such sort as the denial of them is in vain and without color, we will not confess our sins.
What learn you out of Adams second answer unto God?
That the man unregenerate dealt with for his sins, goeth from evil to worse; for the sin that he did before, and now cannot hide, he excuseth, and for excusing it, accuseth the Lord; as those do which when they hear the doctrine of predestination and providence, thereupon would make God party in their sins.
What learn you further?
That howsoever Adam alledgeth it for an excuse, because he did it by persuasion of another, yet God holdeth him guilty, yea dealeth with him as with the principal, because his gifts were greater then his wifes.
What learn you from the answer of Eve, to the Lord's question; why she did so?
The same which before, that the unregenerate man doth go about to excuse the sin he cannot deny; for she casteth her sin upon the Serpent, and said that which was true, but kept back the confession of her Concupiscence, without which the Serpent could not have hurt her.
How cometh it to pass that the old Serpent the Author of all is not called to be examined?
Because that the Lord would show no mercy to him, wherefore he only pronounceth Judgment against him.
What learn you from thence?
That it is a mercy of God when we have sinned to be called to accompt, and to be examined either by the Father of the household, or by the Magistrate, or by the Governor of the Church; and a token of God's fearful Judgment when we are suffered to rest in our sins without being drawn to question for them.
What observe you in the sentence against the Serpent?
That the first part contained in the 14. ver. is against the Instrument of the Devil; and that the other part contained in the 15 ver. is against the Devil.
What learn you of this proceeding to sentence?
That after the cause well known, Judgment should not be slacked.
Why doth God use a speech to the Serpent that understandeth it not?
It is for man's sake, and not for the beasts sake.
Why for man's sake?
To show his love to mankind by his displeasure against anything that shall give any help to do hurt unto him; in which respect he commandeth that the Ox that killeth a man should be slain, and that the flesh thereof should not be eaten; ( Exod. 21. 28.) like a kind Father that cannot abide the sight of the knife that hath maimed or killed his child, but breaketh it in pieces.
What manner of curse is this, when there is nothing laid upon the Serpent, but that he was appointed to at the beginning, before he became the Devils Instrument to tempt