But to this I answer, God might have made many men once, as well as Angels, and so might have provided another means of saving some of them, as he did the Angels, but that he would set forth the abundant riches of his love to man, in saving them, by giving of his own Son.

Again, though all men had perished, they had had but their desert, and God might have had more service, by one Angel redeemed, than by many millions of men.

Again, though all men had perished, they had had but their desert, and God might have had more service, by one Angell redeemed, than by many millions of men.

Secondly, The Angels fell of themselves, but man by their procurement.

Thirdly, The Angels conceiving things, not by discourse, but by a present view of all things that any way pertain to those things they turn themselves unto, they do all things with so full resolution, that they cannot alter their mind, or repent; but man conceiving things by discourse, findeth them in the event many times to prove otherwise than he expected, and so may come to alter his mind, and be fit to be brought to repentance.

Thirdly, The Angels conceiving things, not by discourse, but by a present view of all things that any way pertain to those things they turn themselves unto, they doe all things with so full resolution, that they cannot alter their mind, or repent; but man conceiving things by discourse, findeth them in the event many times to prove otherwise than he expected, and so may come to alter his mind, and be fit to be brought to repentance.

To this take this answer, That the Angels being of a finite nature, must needs conceive one thing after and upon another, which is discourse, and so subject to error, and so of themselves capable of repentance; was not the Devil deceived in Job? Job 1.11.

To this take this answer, That the Angels being of a finite nature, must needs conceive one thing after and upon another, which is discourse, and so subject to error, and so of themselves capable of repentance; was not the Devill deceived in Job? Job 1.11.

Fourthly, The Angels being pure, immaterial, intellectual Spirits, dwelling in the presence of God, and in the light of his countenance, could not sin by error or mis-persuasion, but of purposed malice, which is the sin against the Holy Ghost, irremissible; but man fell by error and mis-persuasion.

Fourthly, The Angels being pure, immateriall, intellectuall Spirits, dwelling in the presence of God, and in the light of his countenance, could not sin by error or mis-perswasion, but of purposed malice, which is the sin against the Holy Ghost, irremissible; but man fell by error and mis-perswasion.

For answer hereunto, take this, That though the Devils dwelt in the presence of God (which cannot be proved) yet they received no more light than God would communicate to them, and who can say that God communicated so much to them, but that upon wilful not attendance to him, they might be deceived?

For answer hereunto, take this, That though the Devills dwelt in the presence of God (which cannot be proved) yet they received no more light than God would communicate to them, and who can say that God communicated so much to them, but that upon wilfull not attendance to him, they might be deceived?

Fifthly, As men have a time, after which there is no place left for helping or altering their Estate, so was it meet Angels should have the like; that time to men is bodily death, which because Angels are not subject to, it was not unmeet their time should be their first spiritual death, their first sins, hence Damascen saith, Hoc est Angelis casus, quod hominibus mors.

Fifthly, As men have a time, after which there is no place left for helping or altering their Estate, so was it meet Angels should have the like; that time to men is bodily death, which because Angels are not subject to, it was not unmeet their time should be their first spirituall death, their first sins, hence Damascen saith, Hoc est Angelis casus, quod hominibus mors.

To this I say, That the Angels might have had another time, beyond which there hath been no place for repentance, namely not their first sin, but their wilful rejecting of a Saviour, if he had pleased to have offered them any. Thus you see that all these (and so are the rest) but mens devices and conjectures; the true reason you have, John 3.16. Gods love to us, which also causeth the Lord to say, as Jer. 8.4. God neither turneth nor returneth, Angels turn, but return not, men both turn and return, through this unspeakable love of God.

To this I say, That the Angels might have had another time, beyond which there hath been no place for repentance, namely not their first sin, but their wilfull rejecting of a Saviour, if he had pleased to have offered them any. Thus you see that all these (and so are the rest) but mens devices and conjectures; the true reason you have, John 3.16. Gods love to us, which also causeth the Lord to say, as Jer. 8.4. God neither turneth nor returneth, Angels turn, but return not, men both turn and return, through this unspeakable love of God.

Use 1. To confute the Heresies of Eutiches and the Manichees, who taught Christ had no true, but a fantastical body.

Ʋse 1. To confute the Heresies of Eutiches and the Maniches, who taught Christ had no true, but a phantasticall body.

Secondly, To stir us up to some duties, 1 of Meditation, 2 of Practice.

First, Of Meditation, and that 1 Concerning God, and 1 Concerning his Justice, so severe against sin, as all the mere men in the world could not satisfy for it, and therefore Christ became man, and that is the reason why ⟨p. 7⟩the damned are tormented, because they cannot satisfy.

First, Of Meditation, and that 1 Concerning God, and 1 Concerning his Justice, so severe against sin, as all the meer men in the world could not satisfie for it, and therefore Christ became man, and that is the reason why ⟨p. 7⟩the damned are tormented, because they cannot satisfie.

Secondly, His mercy and and love to us; the Father to abase his Son, the Son to abase himself for us.

Secondly, His mercy and and love to us; the Father to abase his Son, the Son to abase himselfe for us.

Thirdly, His Wisdom, to find out such a means to save us, when he passed by the more glorious Angels.

Thirdly, His Wisdome, to find out such a means to save us, when he passed by the more glorious Angels.

Secondly, Concerning our selves, who were in so wretched a condition, as the blood of Bulls and Goats could not save us, men and Angels could not help us, only the Son of God must empty himself of Glory and Majesty, and become man for us: if therefore thou hast not part in Christ Jesus, the same sins which plucked Christ from Heaven to Earth, will pluck thee from the Earth to Hell.

Secondly, Concerning our selves, who were in so wretched a condition, as the blood of Bulls and Goats could not save us, men and Angells could not help us, onely the Son of God must empty himselfe of Glory and Majesty, and become man for us: if therefore thou hast not part in Christ Jesus, the same sins which plucked Christ from Heaven to Earth, will pluck thee from the Earth to Hell.