ADAMS Tragedie.

Declaring Satans malice and subtiltie, mans weak­nesse and miserie; and his deliuerance from eter­nall captiuitie.

Serpens Diabolus, Salus Christus.

LONDON, Printed by W.W. for Thomas Downe and Ephraim Dawson, and are to be solde at their shoppe at the inner Temple gate. 1608.

TO THE HO­NORABLE AND very good Knight Sir Iohn Egerton.

THe least Fish in the Waters, the least Seed in the Earth, the least Flie in the Aire, and the least Starre in the Firmament. (Honourable and worthie Knight) doe shew the glory of GOD, in their seuerall kinds; although not so great in quantity as do the Whale, the Cedar, the Eagle, and the Sunne: And the meanest [Page] member in the body, the Foote, may performe a pro­fitable seruice to the Head; although not so lawdable & worthy as the Hand. The consideration whereof, and the happie experience of your heroicall and most ver­tuous disposition, who euer haue encouraged a wel mea­ning minde in euery good and laudable action; maketh mee, although the meanest member in the Ciuill body, both venterous and hardie (in my duetifull loue) to of­fer a litle Guift, as the Wid­dowes mite, to your Chri­stian view, and Honourable accept: by whose good ap­proouement, [Page] the reproch of presumption will not be im­puted to a well meanyng minde, when as a Christian man being compared to a Tree, whose roote is Fayth, the body Holynes, the bran­ches Charitie, the blossomes Peace, and the fruite Obedi­ence; is not esteemed in the sight of God, or good men, by the quantitie of the sub­staunce, but by the quality of the fruite. Wherfore, if your Honour shall vouchsafe by the sunne rising of your gra­cious fauour, to nourish a tender Grift, now yeelding a small fruit vnto your taste; and to couer it with your [Page] mercifull wing, from the bi­ting and nipping stormes of vncharitable blastes: your most humble and deuoted protect, shal rest euer bound to offer vp prayers night and day to Almighty God for your Honors eternall felici­tie, and for the prosperous and honorable continuance of your noble posteritie in this world, and their happy enioying of the heauenly blessinges in the world to come.

Your Ho. in all reue­rent duety and seruice, I. M.


GEntle Reader, the losse of a Blessing, made Esau weepe; and the losse of Chil­dren, made Rachell mourne: But now behold, not one­ly a Blessing and Children, but also Parents and Paradise lost to­gether. Gen. 50.10. It is true that Ioseph and the Egiptians made a great mour­ning for Iaakob; but the lamen­tation both of Iew and Gentile should be greater, for the death of Adam; who by creation was holy and righteous, the image of God: by deputation, Lord and Com­maunder ouer the whole World, the vicegerent of God: by bene­diction, the Father of all Man­kind, [Page] the inheritaunce of God: and by institution he was placed in Eden, the Garden of God: and yet the Garden, Inheritance, Dig­nitie, and Sanctitie, all forfeited and lost together. Here then is the stratageme and instrument that effectes this Tragedie: Ioh. 8.44. Satan that lyer, that murtherer from the be­ginning, maligning Adam, and in Adam all mankinde, deuised and practised how to draw Adam to rebell against God. Adam was deceiued by the subtiltie of the Diuell, and he did rebell. God was displeased by the breaking of the Commaundement; Rom. 5.12. Sinne en­tred, Death preuayled. Wherefore I intreate thee (christian Reader) which art the Child of Adam, to peruse this Treatise with regard; not curiously excepting against, but graciously accepting what a [Page] free and well meaning minde of­fereth vnto thee, whereby thou shalt see thy Fathers and thine owne estate, by what meanes yee were lost; how worthily condemp­ned, how graciously redeemed, and how ioyfully receiued. Luke. 10.4. That so at all times, and in all places, thou mayst tremble, and feare, and loue, and honour, and prayse the Lord thy God. To whose infinite mer­cie, heauenly direction, and fa­therly protection, I heartily com­mit thee, for euer.

Thine in the Lord, I. M.
Psal. 119 52.39,. ‘I remembred thy iudgments of old, o Lord, & haue been com­forted: for thy iudgments are good.’

ADAMS Tragedie.

ALthough GOD may be knowne in his glorious Workes, to re­moue mans ex­cuse by ignoraunce for not ser­uing him, yet he hath reuealed his will vnto man by his Word; that man might learne to obey, and not to sinne against him: And notwithstanding that God hath such care for man, yet man hath litle feare of God. As we may see and behold in the third [Page 2] Chapter of Genesis (beeing the subiect & matter of this Booke) wherein is handled and descri­bed, The nature of the Serpent, & his question vnto Eue, vers. 1. Eues answere vnto it, vers. 2.3. The Serpents replication vnto Eue, vers. 4.5. Eues consent to the Serpents perswasion, vers. 6. Her guift vnto her Husband of the Fruite, and his acceptance, vers. 6. The effect of eating the Fruite, vers. 7. The inquisition of God after Adam and Eue for their transgression, ver. 8.9. Their apprehension, vers. 10, 11, 12. Their arreignement, ver. 13. Their answeres, ve. 10. vnto 13. Their iudgment, vers. 14. to the 20. And their expulsion out of Paradise, vers. 22, 23, 24. A Hi­storie registred by the Holy Ghost, that it might be an in­struction [Page 3] to all ages to feare to sinne, and to learne to doe well: the wages of sinne, being death; Rom. 6.23. but Life and Grace, the guift of God, through Iesus Christ our Lord.

SECT. 1.

AS touching the nature of the Serpent, and his question vnto Eue. Gen. 1.31. GOD (in the beginning) saw all that he had made, and loe, it was very good: and therefore the Serpent being a creature of God, in his first beeing and nature, was good: and in reasonable con­struction, it may seeme that it was a creature very pleasing vnto Adam, because it was more sub­tile or wise, then any beast of [Page 4] the field. And therefore the Di­uell cunningly to couer his ma­licious and wicked intent, vseth the Serpent as his instrument, to perswade Adam and Eue vnto sinne. Such is the craftinesse and wilinesse of Satan in tempting the children of God, that hee daunceth vnder a Hood, as a­shamed of his face; seeming to be an Angell of light, when he is an Angell of darknesse, 2. Cor. 11.14 and de­uiseth how to bting men vnto euerlasting destruction: For, both hee, and all the euill An­gels that fell with him from hea­uen, (which by the sufferance of God, doe dispearse and spread themselues in the Ayre, Reuel. 20.7, 8, 9, 10. Ephe. 2.2. and vp­pon the Earth, and vnder the Earth, being continually tormen­ted by the wrath of God) doe in their malice watch and deuise [Page 5] to tempt, hurt, and afflict the Sainctes of God; and to draw them away from God, that they might be partakers of their pu­nishmentes; so great is the en­uie of Satan and his members, against the felicitie of Gods cho­sen. But God in his infinite wisedome & iustice, doth turne the burden and bitternes of their malice vpon them selues: and by how much the more they striue against God & his mem­bers, by so much the more their cursse is encreased, and God the more glorified by his Children in their preseruation. For hee can slay Goliah with his owne Sword, and destroy Death by death, 1. Sam 17.51 Hose. 13.14. Iudg. 14.14. Gen. 3.15. sending Meate out of the Eater, and Sweetnes out of the Strong: for Satan brused Christ Iesus heele; but behold, hee hath [Page 6] broken the Serpents head.

And in the question which the Serpent made vnto Eue, two thinges are to be considered. First, whether from the begin­ning, any earthly Creature, ex­cepting Man, had the reason of speaking; which is the power­full messenger of the Minde, diuersly to deliuer, distinguish, deuide, & apply to the outward sense, and inward vnderstanding of an other reasonable creature, by the instrument of the toung, whatsoeuer the minde purpo­seth to doe, or obtaine. Second­ly, whether the Serpent was the Diuell, or whether the Diuell was in the Serpent? For the first, it is most true, that no earthly Creature, excepting Man, had euer knowledge or reason of speaking: Gen. 1, 25. For God, who made [Page 7] Man in his owne image, Exo. 4.11.12 Rom. 10.10. 1. Thes. 5.11 Jam. 4.13. gaue vnto Man onely a toung to speake, & that in three respects: The one, to confesse him to sal­uation: The other, to bring men to the knowledge of God by edification one of another: And the last, to keepe mutuall inter­course, commerce, and ciuill so­cietie amongest men; which God hath ordained for our helpe & comfort, euen in tem­porall and earthly thinges. As for the Creatures, Gen. God gaue them life, motion, and sense, in their seuerall kindes, for the ser­uice of Man; but neuer gaue them Diuine knowledge or reason, to iudge betweene good and euill; because he made them for Man, and to be at his com­maund and pleasure: But Man, GOD made for him selfe, in [Page 8] whom he tooke most delight; and therefore gaue him a reaso­nable Soule to thinke, Gen. 2.7, 8. studie, and speake of his glory; which no other creature vpon the earth can doe: And as Man con­fesseth and prayseth God heere vpon the Earth, Mat. 10.32. so will God confesse him in Heauen; where he shall dwell with him, and his holy Angels for euer.

But it may bee obiected by some, Num. 22.28 that Baalams Asse did speake: which is true. But it is to be vnderstood, that that was miraculously to shew the power of God vnto Baalam, to stay him in his iourney going to Balack to cursse the people of God. For nothing is vnpossible vnto God, Mat. either to make the dumme to speake, the halt to goe, the blinde to see, the dead to rise: [Page 9] yea, he is able of Stones & Dust, Mat. 3.9. to raise vp Children vnto Abra­ham. But from the beginning, in the nature and creation of Beastes, Psal. 32.9. God gaue them a voyce onely, no speach, and sense, but no vnderstanding or wisedome: for that onely is proper vnto Man. So then it was not the Ser­pent that spake, but the Diuell in the Serpent: and so was he in the man that was possessed, Mat. 5.2. Mar. 16.9 Math. 5.12.13. and in Marie Magdalen, and in the heard of Swine.

And further, in the question of the Serpent, two other things are to bee considered: Satans boldnesse to tempt, and his sub­tiltie in tempting. Certaine and sure it is, that there is no time, place, nor person; when, where, and whom the Diuell will not most boldly seeke to tempt and [Page 10] to ouerthrow: for as he is with­out trueth, Ioh. 8.44. so he is without shame. Mat. 13.25. He will be sowing of Tares amongst the good Seed, whilest the Husbandman slee­peth. He will offer himselfe to be a lying Spirit in the mouth of Ahabs Prophets. 1. Kin. 22.20.21. Iob. 1.11. Mat. 4.1. He will stand vp to accuse Iob: and most bold­ly assay to tempt Christ. For the Battayle is ended in Heauen betweene Michaell and the Dragon: Reuel. 12.7, vnto 13. Michaell and his An­gels haue preuayled, and there is ioy and saluation in Heauen: but the Diuell and his Angels are cast out, and come downe vnto men vpon the Earth, with great furie and wrath, knowing that he hath but a short time. His Armie is great, his Stratagems subtile, his Malice fierce, his Weapon death. We must ther­fore [Page 11] awake out of sleepe, Ephes. 5.14. and stand vp from the dead, and not to spend time, and listen vnto, or parley with Satan, as Eue did; but speedily to take the whole Armour of God vnto vs, 6.11. and enter into fight with Satan, shouting and lifting vp our voy­ces loude and couragiously a­gainst him, Ioshu. 6.5. as Ioshua did his Trumpets before the walles of Ierico; that so by our Fayth in Christ, the Diuell and his forces might fall, lie flat, and be troden vnder our feete for euer.

And touching his subtiltie in tempting, 2. Sam. 20.9.10. he is like vnto Ioab in his treacherous killing of Ama­sa: like vnto Iaell, Iudg. 4.18. who in one hand caryed Milke, and in the other, a Mallet: and like vnto Iudas, Mat. 26.47. who gaue a Kisse vnto Christ, saying; All Haile; and [Page 12] made a hisse vnto the Iewes, bec­kning vnto thē, Come, take him; this is hee. For the Diuell neuer reuealeth himselfe at the first, as he is, for feare of discouerie; but creepeth and windeth in, by litle and litle, into the heartes of men: Math. 15.19 Ephe. 5.4. Iam. 1.15. as first, by idle and vaine thoughtes; then by foolish, idle, and vaine wordes: and lastly, he draweth them to vile and wic­ked workes, beeing rocked a­sleepe in the cradle of Securitie: and then, Satan hauing gotten full possession of their heartes and mindes, he discouereth him­selfe vnto them as he is. 1. Pet. 5 8. Reu. 12.9. To the fearefull & vnbeleeuing a Lion, readie to deuoure: to the simple, a Serpent to deceiue: 9. to the cru­ell, a Dragon to set them on fire: to the malitious, 9.3. a Scorpion to teach them to bite: to the proud, [Page 13] a Lucifer, Esay. 14.12, 13. to teach them to dis­daine: to the couetous, Psal. 104.26. a Leuia­than to teach them to oppresse: to the licentious, Jere. 5.8. a Pampered Horse to make them neigh after wanton flesh: and to those that be blasphemous and reprobate, a Basan Bull, Psal. 22.12. to teach them to bellow and roare out blasphe­mies and fearefull oathes against the Maiestie of God.

Thus doth the Diuell both se­cretly tempt, and openly animate man to sinne and rebell against God: But to auoyde his snares, and escape his tyrannie, wee must continually pray vnto the Lord for strength, and grace, Rom. 12.12. Mat. 14.30, 31.10.16. that wee may not be fearefull, but faythfull; not ignorant, but wise; Reue. 3.16. not cold and without spi­rituall affection, but zealous to learne his law, and obey his [Page 14] will; that wee may bee able (through his power) to with­stande, Ephe. 6, 16. and quench the fierie dartes of our enemie the Diuel.

SECT. 2.

AS touching the answere of Eue vnto the Serpent, two things therein are to be considered: The Simplicitie of Eue, and her Sinceritie. Her Simplicitie, because she did not discerne not suspect the Serpents subtiltie: For in the 1. vers. of the 3. of Genesis, you may read, that the Serpent the Diuell, did not openly shew his purpose vnto Eue, by perswading her in plaine tearmes, You may eate of the Fruite; but made as it [Page 15] were a carelesse question vnto her, saying: Yea, Gen. 3.1. hath God indeed sayd, Yee shall not eate of euerie Tree of the Garden? Wherein we may still see the subtiltie of Satan, how he compasseth and ouercommeth those that are simple and thinke no ill. For, first he insinuateth and draweth Eue to make a confession of God, and of his Commaunde­ment; and afterwarde perswa­deth her to breake the Com­maundement, and to disobey God; to th'end her punishment and condempnation might be the greater: For by how much the more it is for Gods glory, and mans consolation, steadfast­ly in his hart to beleeue in God, Rom. 10.9. and boldly with his mouth to confesse him vnto saluation, & neuer to deny him: By so much [Page 16] the more it is to Mans shame and condempnation, when hee hath once beleeued God, Heb. 6.4, 5, 6. and confessed him; then after, to de­nie him, and forsake him. And therefore wee must be wise, as­well as simple and innocent, and pray for Grace, Iohn. 4.1. that we may be able to iudge betweene the spi­rits, and try whether they be of God or not; that so wee might not yeeld vnto the least temp­tation, but shut our heartes, and stop our eares thereat; for the Diuels motions neuer tende vnto the good of Man, vnles through true obedience & fayth in God, we ioyfully and constantly re­sist and ouercome them; Jam. 4.7. and so shall God haue the glory, and wee the victorie. For as the Thistle or Thorne in the filde, will not sting or pricke vs, vn­lesse [Page 17] we wrappe or close them in our handes: no more can the questions or temptations of Sa­tan hurt our soules, vnlesse wee are willing to harken therevn­to, and imbrace it in our hearts. And therefore wee must follow the example of Ioseph, Gen. 39.10. to flie from temptations and worldly lustes, which fight against the soule: for they are but as a Har­lot to entice vs, and as a Snake to stinge vs vnto death.

And as touching the Sinceritie of Eue, it plainely appeareth in her true answere vnto the Ser­pent, for shee neither concealed her owne action, which in obe­dience shee did performe to­wards God, in eating onely but of the permitted Fruite: neither did shee keepe secret Gods espe­ciall Commaundement, which [Page 18] was his prohibition, that they should not eate of the tree in the middest of the Garden. Gen. 2.17.9. Wherby we may note, that we must not conceale the trueth, but confesse it, euen to the most wicked, bee­ing asked thereof, when as by our answere, God is magnified, by confessing of him, and decla­ring his commandement which he hath willed & deliuered vn­to vs. And in this Eue was to be commended, in which all other the children of God ought to follow her example. But not­withstanding, in the end, shee was more blameable, because after she had confessed God, and his commandement, yet shee dis­obeyed God in breaking of his Commandement. Mat. 16.16. It was Peters case, he made a good confession; there was his sinceritie: but after [Page 19] he made a wicked deniall: Mat. 26.7. there was his apostacie. It is therfore better to be constant & end well, then in the beginning to con­fesse well, and ende ill: for wee must not begin in the spirit, Gal. 3.3. and end in the flesh. It is better to be a Conuert with Paul, Act. 9.6. & so to con­tinue, then to be an Apostle with Iudas, Mat. 26.48. and after to fall away for euer: But Eue & Peter, as they fell away by weaknesse and disobe­dience, so vpon their true re­pentance and fayth in God, they were restored by the obedience of Christ; Rom. 3.22. which was imputed vnto them, and also vnto vs, in the loue of GOD the Father through him, Ephes. 1.4. from before the foundation of the world.

SECT. 3.

AS touching the Serpentes Replication vnto Eue, two thinges therein are to be considered: The direct opposition of Satan a­gainst Gods word, in saying, Yee shall not die at all. And his colou­rable argument to approoue his opposition, in these wordes, But God doth know, that you shall be as Gods. In the Opposition, is also to be considered two thinges; the Impudencie of Sa­tan, and his Malice. His Impu­dencie, that hee dares oppose a­gainst Gods word. His Malice, that he seeketh in as much as in him lieth, to dishonour God, by falsefying of his trueth. In the [Page 21] colourable argument, is also to be considered two thinges: Sa­tans fiction, or feigning of a feare in God, in these wordes: But God doth know &c. And his ficti­on of mans high felicitie, aboue their created estate, in these wordes: Yee shall bee as Gods, knowing good and euill.

As touching the Opposition, Satan dealeth against God as a fugitiue Traytor doth against his Prince; who when he seeth that he can not hurt or annoy his Prince by open force, then he worketh by malice in secret places, to defame the Prince, dis­credite his lawes, and draw a­way his Subiectes from their obedience. So, Mat. 8.29 the Diuell being not able to withstand the Lord, nor daring to appeare in his sight, yet secretly dishonoureth [Page 22] God, scandalizeth or slaunde­reth his word, and seeketh to intice and draw away man from his obedience vnto God, impu­dently sending foorth blasphe­mies against God and Heauen, and deceiuing & deluding men with lyes; bewitching them with sorceries, & blinding them with vanities, that they might fall with him into the pitte of euerlasting destruction.

And whom soeuer the vice of Impudencie doth possesse, let them tremble and feare, least it make them, like vnto Satan, dis­obedient vnto God, and outra­gious vnto men: For in the Im­pudent mans heart, Malice lur­keth secretly, Blasphemie is in his mouth, Pride appeareth in his eyes, Vnrighteousnesse pre­uayleth in his handes; and he [Page 23] walketh and vaunteth himselfe in euery wicked and vngodly way: as did Lamech, Gen. 4.23. who would slay a man in his wound, and a young man in his hurt.

And as concerning Satans Malice, it hath a respect, & eye, Satans malice against God and man to two seuerall persons: God, and Man. To God, against his dignitie: To Man, against his felicitie. Hee euer enuied the one, and continually maligned the other; because his pride be­fore his fall, could brooke no su­periour; & his miserie since his fall, maketh him repine at the prosperitie of an other. But the fruite and end of his Malice, was vtter destruction to him selfe for euer. Psal. 7.16. And so shall it befall vnto all them that eyther feeke of selfe-will and purpose to dis­honour God; or to hurt and [Page 24] ouertrow their breathren. And touching the colourable argu­ment wherein Satan fayneth a feare in God, how impudent was the Diuell to alleadge it, and Eue simple to beleeue it? that God, the Lord of Heauen and of Earth, Read Iob from the 37. chap. to the 42. who by his power hath made, bindeth and looseth all thinges: by his glorie, light­neth, filleth, and beautifieth all thinges: by his Wisedome or­dereth, guydeth, and inricheth all thinges: by his Iustice sear­cheth, waigheth, and iudgeth all thinges: and by his Mercie con­tinueth, preserueth, and saueth all thinges: that hee this Almighty GOD I say, should stand in feare of any, Read Psal. 104. and the 107. when as the Angels are his Messengers, the Heauens are his Throne, the Earth is his foot­stoole, the Sea is his Seruant, all [Page 25] Creatures waite vpon him; the bright shyning Sunne is his Hearauld, the Thunder is his Trumpet, the Lightning is his Dart, the Starres are his Hoast, the Cloudes are his Chariots, and the Night is his Tent. But woe be to Satan, for hee lyeth now trembling, and flat before the Lord; and the wicked flie from before his presence, Reuel. 6, 15.16. desi­ring to haue their habitation a­mongst the Rockes, crying out vnto the Mountaines and Hilles that they would fall vpon them, and couer them and hide them, (if it were possible) from the sight of God, that they might neuer come to iudgement for their sinnes: but as they haue contemned God in their life, so he will condemne them in their death, neuer to be redeemed, but [Page 26] tormented with the Diuell and his Angels, in Hell fire for euer­more:

And as touching Satans ficti­on, or feigning of mans high Fe­licitie aboue their created estate, he much deceiued, and abused Eue: Mans estate before his fall. For it is plaine & euident, of what matter man was made of; Gen. 1.7. Of the Dust: By whom he was made; by God: in what ma­ner he was made; God breathed in his face breath of life: and the Man was a liuing soule; that is, an Eternall creature, not subiect to death by Creation, but by his disobedient action against God: in what place he was put; vers. 8. not in the wide Field, but in a pleasant Paradise, the Garden of Eden: what Companion he had; vers. 18. not any creature inferiour to him­selfe, but one whom God made [Page 27] and tooke out of Man, Gen. 2.21.23. & there­fore called Woman, bone of his bone, and flesh of his flesh, that there might be a continuall har­monie, and simphathy in perfect loue and vnitie betweene them, to their endlesse comfortes: and so God called them Man & Wife. vers. 24. This was the estate of Man and Woman, happie and most ex­cellent: But after their fall, Mans estate after his fall. their condition was changed, from peace and glory, Gen. 3.7. to feare and shame: from ioy and pleasure, 16.17.19. to sorrow and labour: and instead of comfort in each other, they greiued and accused one an other. vers. 12. Adam indeed in his first estate, was like a greene Oliue tree, fat and fruitfull; Iudg. 9.9. but when Sinne and Pride entered into his heart, hee was like a Bramble, enuious and aspyring: vers. 15. [Page 28] the Water of life did nourish the one, and the Fire of Gods wrath (had not Christ quenched it by his Blood) had consumed the other. 1. Kin. 13.11 vnto ver. 25. For as the man of God beleeued the olde lying Prophet, so Adam and Eue be­leeued the old lying Serpent; for the which, they were slaine by a Lion, but not torne in peeces, but in mercie preserued for a glorious resurrection. Thus was Man happie, vnhappie, and a­gaine happie: onely made hap­pie through Iesus Christ our Lord. 2. Kin. 13.20.21. For as the body of the dead man which was cast into the Sepulchre of Elisha, by tou­ching the bones of Elisha, was reuiued & stood vpon his feete: So Adam being dead, and slaine by that roaring Lion Satan, hee was made aliue in Christ; 1. Cor. 15.22 whom [Page 29] by Fayth in the Promise he ap­prehended and applyed to him­selfe, as his onely Sauiour, Ephes. 1.7. by whom wee haue redemption through his blood, euen the for­giuenesse of sinnes according to his rich grace and loue, and 2.4, 5, 6. where­by he hath quickned vs, and rai­sed vs vp vnto eternall life. And therefore let euery one, by the example of our Parents Adam and Eue, Selfe-liking dangerous. beware of selfe-liking and flattering conceit, which is the wild-fire of Satan, to blow vs vp on hie, that we might fall downe into the bottomlesse pit beneath: Luk. 14.11. for euery one that wil exalt himselfe, shall be brought low; and he that humbleth him selfe, shall be exalted.

SECT. 4.

ANd as touching the Wo­mans Consent to the Ser­pents Perswasion, in it are to be considered, foure principall thinges. Her Reuo­lution or pondering vpon the temptation. Her outward Per­spection of the beautie of the Fruite. Her inward Inspection of the qualitie thereof: And her setled Resolution, to take and eate thereof.

Concerning the Reuolution: As in all naturall & vitall things, no thing is sodainly perfected, but there must be first, Conception, then Nutritiō, then Concresci­on, No man so­dainly vitious. & then Perfection: So in the Spirituall consent of the minde [Page 31] to acte and performe any thing, there is required, first; a Moti­on, then Attention, then Per­swasion, then Deliberation, then Consent, then Action. And this course was obserued by the tempter the Diuel, and by Eue the tempted: For Satan made the Motion vnto her, saying, Gen. 3.1. Hath God in deed said, yee shal not eate? Eue listned and gaue eare, aun­swering: If we eate, we die. vers. 3. Hee replyed, and perswaded: 4. Ye shal not die; but if you eate, 5. Your eyes shall be opened, and yee shall be as Gods, knowing good and euill. Herevpon she deliberated; and so shee seeing that the Tree was good for meate, 6. then she Consen­ted, and Approued what was Perswaded, and after Effected and Acted what shee had Con­sented vnto; for she Tooke of the [Page 32] fruite, Great danger to listen to temptations. and did eate. Whereby we may see the readinesse of Sa­tan to corrupt the minde of Man; and Mans simplicitie, to giue attention, his weaknesse to be perswaded, his idlenesse to deliberate, his foolishnesse to consent, and his wickednesse to performe. Wherefore let euery one that is desirous to serue the Lord, and obey his voyce, giue no attention to Satans motion, but stoppe the eare, though hee charme neuer so subtilly: For if thou wilt heare his motion, yet heare not his perswasion: If he will perswade, yet keepe it not in minde to deliberate vpon it, least it ouersway thy Iudge­ment, and corrupt thy Vnder­standing. If thou shouldest deli­berate, yet consent not: for concupiscence with consent, Jam. 1.14.15 in the [Page 33] end, bringeth foorth the action of sinne, and sinne bringeth foorth death. And therefore, A similitude of watchful­nesse against temptations. as in a Towne of warre, all Portes and Passages must be stopped, not onely to resist and keepe out the troupes and strength of the Enimie, but also the Scoutes and Spies of the Armie: So euery Christian man, who is in this world at warfare with Satan, Sinne, & Death, must not onely giue an eye & watch to the ap­parant and grosse Sinnes, which are like the Anakims, Numb. 13.33.34. strong and tall, easely & a farre off to be dis­cerned, but we must also stop the passages of Satans spies & scouts; which are, idle Motions, vaine Perswasions, carnall Delibera­tions, & fleshly Consent: which if we discerne not, and in time preuent, they will sease vpon, [Page 34] and catch vs, and lead vs away captiues vnto Satan, chayned with the strong fetters of sinne, to be ledde vnto eternall death: And therefore so soone as wee feele and perceiue in our selues any idle Motions, rebelling a­gainst Gods Spirit and Word, let vs not by any meanes consult and deliberate therevpon, with­out calling to God, for his espe­peciall grace to giue vs strength and iudgment, that we may be able to confute, repell, and resist the same.

And concerning Eues per­spection, or beholding of the outward beautie of the Fruite, two thinges therein are to be considered: the Precurrencie or Forming of the outward sense to like, and the Concurrencie or Consent of the inward affection [Page 35] to imbrace. Gen. 1.31. God in the finishing of his works, Saw all that he had made, and loe, it was very good: And in the disposing of his Creatures, when he presented them vnto man, man did see that they were very glorious. Psal. 8.1. And as God made the Eare an instru­ment to conueigh Fayth into the Heart, Rom. 10.14, 17. so he made the Eye an instrument to conueigh pray­ses into the Mouth. Psal. 8.3. 1. Sam. 11.2. But as Nahash the Ammonite did ayme at the right eyes of the men of Iabesh Gilead to thrust them out, there­by to bring a shame vpon Israel; So Satan picketh at this excellent instrument the Eye of man, Satan aymeth at the princi­pall part, the eye, to de­stroy it. to blind & corrupt the sight there­of, to make it to dishonor God, by conueighing an vnlawfull desire into the heart of Eue, to bring a shame vpon her, and her [Page 36] posteritie. The outward senses are the vshers vnto sinne. Wherefore the out­ward senses are as Vshers and forerunners to make way vnto the minde, that it might embrace and giue consent vnto what the sense and body liketh: Gen. 3.6. For the Eye tooke delight in the beauty of the fruite, and the Heart gaue consent, that the Hand as seruant to the Eye might take it; the Mouth as taster to the Stomack, might eate it; and the Feete as Pages to the Belly, might fetch it: So that it seemeth, the Feete will run, the Hand will reach, the Mouth will taste, the Sto­macke will receiue, and all what the Eye liketh. The Eye a predominant sense. Such a predomi­nant sense and part is the Eye, that it commaundeth all the partes of the body: yea, it cor­rupteth and dulleth the faculties of the Soule; for the wandering [Page 37] of the Eye, carrieth away the Eare from hearing of the word of God; which is the foode of the Soule. Deut. 7.25.26. The Eye beholding the Beautie of an Idoll, perswa­deth the Minde to commit Ido­latrie. Mat. 5.28. The Eye looking vpon a Woman, causeth the Heart to lust, and to commit Adulterie. The Sonnes of God seeing the Daughters of Men that they were faire, Gen. 6. 2. tooke them Wiues of all that they liked. Ioshu. 7.21. Achan seeing the Ba­bilonish garment, the Siluer and the Gold, lie glittering amongst the spoyle, coueted it, and hidde them in his Tent. Mat. 14.6. Herod gazing vpon the dauncing Damsell, made him vow Iohn Baptists death. Therefore we ought to remember the lesson of our Sa­uiour Christ, who teacheth vs, If thine Eye causeth thee to offend, Mat. 5.29. [Page 38] plucke it out, and cast it from thee; for, Math. 6.22.23. the light of the body is the eye: If the light then that is in thee be darknesse, how great is that dark­nesse? It is better for thee to goe with one eye into the kingdome of Heauen, then hauing two eyes, to be cast into Hell fire for euermore. But if the eye be ho­ly and vpright, then is it com­pared vnto Iudgement, Prou. 4.25. Psal. 123.2. and 131.1. Iob. 31.1. and 19.20. Heb. 12.1, 2, 3. to Obe­dience, Humilitie, Chastitie, Pitty, Fayth, Hope, and Loue. And Eue abusing her Eye, yeelded vnto sinne, and coueted the forbidden Fruite.

And concerning Eues Inspec­tion, or Consideration of the inwarde qualitie of the Fruite. Certaine it is, after the Eye was delighted with the Beautie, and the Stomacke longed after the meate of the Fruite; then was [Page 39] the Minde vpon Fleshly coun­saile, and Debate perswaded, that it was to be desired to get knowledge and dignitie. Euery sinne will haue a colour of some good in it. Such is the policie and subtiltie of Sa­tan to deceiue the Minde, to draw it to consent and agree to sinne, vnder colour and shew of some good, moued & proposed vnto it: And therefore the Ad­ulterer continueth in his sinne, saying, It is Phisicall: the Coue­tous in his sinne, saying, It is Frugall: the Ambitious in his sinne, saying, It is Honourable: the Proude fashioned in his sinne, saying, It is comely: the Drunkard in his sinne, saying, It is brotherly Fellowship: & the Swearer in his sinne, saying, It is Trueth. But, Esa. 5.20. Woe be vnto them that speake good of euill, and euill of good; which put darknes for [Page 40] light, and light for darknes; that put bitter for sweete, and sweete for bitter: for sinne, may make an excuse to the sinner, & blind his eyes with some shew of goodnesse in the sinne, that hee shall not see his fault; but it can not so excuse him before God, and blinde his fight, who will iudge and condemne him for his sinne. A similitude against fleshly and carnall defence of sinne. For as the Bird that is ta­ken in the Snare, or the Fish in the Nette, the more they striue to get foorth by their owne strength, the more they are fet­tered and entangled: So Man, when his outwarde senses and partes are taken and snared by sinne, the more he striueth to make passage from sinne by the strength of reason, and perswa­sion of his owne hart, the more he is intangled in the snare of [Page 41] sinne, and in danger neuer to get foorth. For thinkest thou, (ô foolish man) that thy Reason shall ouerrule and defeat Gods Law? Or shall thy flattering and smooth Interpretation of sinne, free thee from Gods Iudgments denounced against sinne? Nay, it shall not helpe thee: for could this haue serued the turne, our Parents had not been cast out of Paradise: For what better co­lour or excuse to couer their sinne, then, Desire of knowledge? Gen. 3.6. the onely ioy and felicitie of the Minde. 1. Sam. 15.9 vnto ver. 29. Saul had not been re­mooued from his Kingdome; for what better colour or ex­cuse, then Pitty and Mercy to­ward Agag, a distressed and cap­tiue King, and Sauls pretended care to preserue the best Cat­tell for Sacrifice; What better [Page 42] colour could it haue, then Reli­gion? and yet for all this, Sauls sin was not done away. 2. Sam. 6.6.7 Vzzahs Zeale, could not excuse his Pre­sumption: nor the Simplicitie of the Man of God, 1. king. 13.8. excuse his Dis­obedience. Luk. 12.18.9 The Rich mans Con­tent, could not exempt his life from Graue: Act. 5.1. vnto vers. 12. nor Ananias and his wiues Care, to saue some­what for their Familie, excuse their Impietie, who lyed not vn­to Men, but vnto God. For so pure, so iust, so holy, so righte­ous, so mighty, so powerfull is the Law, and Word of GOD, that the breakers and contem­ners thereof, shall not go vnpu­nished; no, not the deare Chil­dren of God: 1. Pet. 4.17.18. And therefore, If iudgement (for sinne) begin at the house of God, where shall the wic­ked and vngodly appeare? Gal. 6.7. Be not [Page 43] deceiued: God is not mocked. His word is Trueth and Amen, 2. Cor. 1.20. for euer. Be not ouercome of euill, Rom. 12.21. but ouercome euil with goodnesse: for, Blessed are they, Reue. 22.14. that keepe and doe the Commandements of the Lord, that their right may be in the tree of Life, and may enter in through the gates into the holy Citie (hea­uenly Ierusalem: vers. 15.) for without shall be Dogges (such as are en­uious) and enchaunters, (such as are deceiuers,) and whoremon­gers, and murtherers, and idola­ters, and whosoeuer loueth and maketh lyes.

And concerning Eues setled Resolution or Determination to Take and eate the Fruite: It may be sayd, Iudg. 7.5. that as Gideons Souldiers when he went against the Midianites, were knowne to be resolute & not feareful, by [Page 44] lapping of water with their tongues: So Eue was knowne to be resolute and not fearefull, to breake the Commandement of God, by taking with the hand, and tasting with the mouth, of the forbidden Fruite. A similitude that sinne is dead and of no force, vnles the heart con­sent, And as the plentifull store of Weapons for Warre, pleasure not the Captaine, without men to weare them: so the readinesse of the Senses vnto sinne pleasure not Satan, without the Heart to im­brace them. And like as the Bo­die is dead without the Soule, so Sinne is dead without the Heart: for the Senses may be en­tised, and Lust may be concei­ued; but it is the Consent and Resolution of the Heart, that bringeth foorth Sinne, & giueth strength & courage to the mem­bers of the body, to finish and [Page 45] performe it, to bring forth death. Jam. 1.15. Therefore in this resolution of Eue, both the Captaine and the Souldiers, the soule & the mem­bers of the Body did all march forward with one consent, and resolued without all feare, to take and eate of the fruite of the Tree: 1. Sam. 26.6, 7. Euen as Dauid and Abi­shaj went boldly without all feare into the Hoast of Saul, and tooke away his Speare and Pot of water which were standing by his head: for it is most cer­taine, if once the Soule longeth and thirsteth for sinne, the mem­bers of the body are set on fire, & without al feare will aduenter to satisfie her desire; euen as the Seruants of Dauid when he lon­ged for Water out of the Well of Bethlem, they presently ranne and brake into the Hoast of the [Page 46] Philistims, and drew, and tooke, & brought it vnto him. Wher­fore, although the Senses being drawne and entised vnto sinne, are strong allurers and flatterers of the Soule, to giue and graunt her consent; because without it they can doe nothing, no more then the Members without the Head: yet the Soule imbracing Sinne, she can without the con­sent of the Senses, commaunde the Body: For she is (being once wicked, & resolued vnto sinne) strong and tyranous, like the Legion, Mark. 5.2. vnto 14. which will not suffer the body to rest neither night nor day, but will distract, trou­ble, and torment it, and all the partes thereof, vntill it obey her will, to runne headlong with her into the lake of eternall de­struction.

[Page 47]Thus we see the Resolution of Eue, and the cause thereof: her Senses entising, & her Soule consenting, to take and eate of the forbidden Fruite. But let vs beware by her example, not to be so forward in euill; but to be onely resolute in that which is good: and in it, to Stand fast; 1. Cor. 16.13. and for it, to fight a good fight: and so to continue steadfast and faythfull vnto the end, that wee may be saued.

SECT. 5.

AS touching the Womans Guift to her Husbande; and his Acceptance: Two thinges therein are to be considered; Eues simple Intent, and Adams simple Consent: the [Page 48] one in offering, the other in ta­king the Fruite. Eues loue in true simplici­tie vnto her husband. Eue in deed per­swaded her Husband to take and eate the Fruite, and that for loue to him; because shee thought, that Adam should haue been made more happy, and not vn­happy, by it. And although her sinne in yeelding to the perswa­sion of the Serpent, can not be excused; yet in giuing it to her husband, out of the aboundance of her loue to him, she can not so greatly be condemned: for shee so loued him, as shee loued her selfe; and therefore would not receiue a benefite by her selfe a­lone (had it been a benefite) but she would make Adam her hus­band partaker of it. And the Di­uell in his malice, sought the de­struction both of Eue & Adam, because they were both the [Page 49] good creatures and image of God, and beloued of God: but he came first vnto Eue to tempt her, both because he knew that she was inferiour vnto Adam, in iudgment and knowledge, and therefore not so well able to resist & confute his temptations; as also because Eue was most a­miable & louely in the heart and eyes of Adam, because of the ioy and comfort that hee receiued from her: and therefore the Di­uel thought that if he could per­swade Eue, so great was the af­fection and loue from Eue to Adam, and from Adam to her, that it were impossible that ei­ther of them should contradict one another, in any request or offer that they made, they were so simple, louing, and faythfull in each others sight. And there­fore [Page 50] vnder colour of good, how easily might Eue, nay Adam him selfe bee deceiued with euill? But neither this simple intent, Simplicitie is no excuse for sinne. nor simple consent of our fore­parents, can remoue & abolish the cursse for their sinne. For to euery man and woman, be they either wise or simple, learned or ignoraunt, rich or poore, young or old: Rom. 6.23. the Wages & reward of sinne, is death. For not onely Man, but euery sensible Crea­ture, by instinct of nature, haue a sense of things which are good or hurtfull vnto them; for the one, they imbrace as their appa­rant good; and the other, they fly from, as their apparant euill. How then can Man, who is the image of God, hauing a reaso­nable soule, indued with know­ledge in generall, and a com­maundement [Page 51] giuen vnto him in particular, be excused by sim­plicitie, when hee breaketh the Commaundement and Law of God; the proclamation where­of, Exod. 19.16. is declared with a shrill Trum­pet, that the deafe may heare it? For, Rom. 10.18. The sound thereof is gone out to the vttermost partes of the earth: the contentes whereof are written in great Characters, that the simple sighted may run and read it: and the knowledge whereof, is as cleare as the light; for, Psal. 119.105. Heb. 5.12. It giueth Light and Vnder­standing to the Simple: and, It is Milke to the weake, & Meate to the strong: and therfore Sim­plicitie can be no excuse for Sinne. For as the Law and Com­maundement of God is giuen to all, without respect of persons; so it taketh vengeance against [Page 52] all, without respect of excuses. And as the fire will burne the child, A similitude that all are vnder the cursse of the Law. if it fall into it, as wel as the aged, & the parents which should haue looked after the Childe, and not the fire is to be blamed; because it keepeth the naturall working and effect wherefore it was ordayned: euen so the Law taketh holde vpon euery one that breaketh it, for both young and old, ignorant & lear­ned, shall be iudged and condem­ned by it: But the Parentes shall answere for the sinnes of their Children, the Maisters for the sinnes of their Seruantes, the Princes for the sinnes of their People, and the Pastors and Mi­nisters for the sinnes of their Flocke; Ezek. 3.17. for they are as the Lords Watchmen, to looke ouer their Family, Flocke, and People: If [Page 53] therefore they regarde not to giue warning, nor admonish the wicked of their wicked wayes, that they might liue and be sa­ued; yet, Ezek. 3.18. The Wicked man shall die in his iniquitie; but his blood will I require at thy hand, sayth the Lord.

SECT. 6.

AS touching the Effect of eating the forbidden fruite; Two thinges therein are to bee considered: The Miserie of Man by Transgres­sing, and the Iustice of God by Punishing.

To disobey Gods Word, Disobeydi­ence the cause of the losse of Gods loue. is to disinherite our selues of Gods loue: But our Parentes did dis­obey Gods word, therefore as [Page 54] much as in them lay, they disin­herited themselues of Gods loue; and to be disinherited of Gods loue, is to be bound ouer to a perpetuall separation from the comfortable presence of God, to remaine howling in Hell with the Diuell and his Angels for euermore: Rom. 6.23. This is The reward of sinne, euen eternall Death; which our Parentes purchased to them selues, and their posteri­tie, by eating the forbidden Fruite, had not God in his mer­cie spared and redeemed them in the loue of his Sonne Iesus Christ. Sinne imbra­ced by the soule, and practised by the body: both soule & body shall suffer for it. For as Sinne is first em­braced by the Soule, (which is immortall) & afterward practi­zed by the body, which by sinne is made mortall; yet at the gene­rall resurrection, the body shall be made immortall, to suffer with [Page 55] the soule, and that most iustly: For as it sinned with the soule, so also must it be condemned, and suffer with the soule: and as the soule and body maketh one Man, so the condemnation of them both, maketh but one per­fect execution of Gods iustice against them. For as Sinne is sweete and pleasaunt vnto Man in his life; so the punishment of Man for Sinne, shall be greiuous in his death: the paines and tor­ments whereof, can no more be declared, 1. Cor. 2.9. then The ioyes of heauen can be expressed: which neither Eye hath seene, nor Eare hath heard, nor the Heart of man can not conceiue. I might also speake of the punishmentes in this life, wherewith God doth punish the wicked for their sinnes: but of this, we may read at large in [Page 56] the 28. chapter of Deutronomie: to the which I do referre you: wherein as in a perfect Mirror and Glasse, you may behold and see the miserie of Man, euen in this life, for breaking and diso­beying the Commaundementes of God.

Gods iustice is most vpright, and necessary.And touching the Iustice of God, in punishing of sinne, it ne­cessarily agreeth both with his Nature, and with his Word. By his Nature he is most ho­lie; and therefore can not but punish iniquitie. By his Word he hath threatned punishment for sinne, and therefore sinners must looke for punishment; be­cause he is most true. For who can charge the Lord, that hee hath spoken, and not performed what he hath spoken at all times, and in all ages? Or whether [Page 57] any Tittle of the word of God hath fayled and not taken ef­fect, Math. 5.18. at his appoynted time a­gainst the workers of iniquitie, as well high as low, rich or poore? and 24.35. For heauen and earth shal passe away: but my wordes shall not passe away, sayeth the Lord. Are not all men, All men are sinners. aswell peasants as Princes, proceeded from the loynes of Adam? Hee sinned; wee as children and members of him, haue also sinned with him: hee repented, and was sa­ued by beleeuing the Promise: but whosoeuer, and of what est­ate soeuer they be, that doe not Repent, Math. 3.2. John. 3.18. and Beleeue in Iesus Christ the promised Seede, can not be saued. So sincere and pure is the Iustice of God, There is no respect of per­sons with God. Deut. 10.17. Rom. 2.11. Exod. 14.28. that there is no Respect of persons with him: For he Drowned and [Page 58] destroyed aswell Pharaoh the King, as his meanest Subiect that did driue his Chariot. Co­ran, Num. 16.32. Dathan, and Abiram, were swallowed vp of the earth, as the meanest of their Famulie. It is not the potencie, maiestie, dig­nitie, honour, riches, strength, or worldly wisedome, that can stop the sentence of Gods iustice, or stay the stroke of Gods hand: for he is pure in his iustice, and will not bee ouercome with Bribes: for the round World is his, and the riches thereof: And farre dearer is innocent Lazarus in the sight of God, Luk. 16.22.23. then wicked Diues, clothed in Pur­ple, and abounding in wealth: For, Psal. 33.18. The eye of the Lord is vpon them that feare him, and put their trust in his mercie.

SECT. 7.

AS touching the Inquisition of God after Adam and Eue; therein Three things are to be considered. The Time of the Inquisition: the Cause of the Inquisition: and the Inquisition it selfe.

God made Inquirie after A­dam and Eue, when as they de­parted from him, and had eaten of the forbidden Fruite; as Sa­lomon did after Shimei, 1. king. 2.36. vnto the end of the chap. when he departed from Ierusalem, and had broken his Commaunde­ment: for the Lord neuer puni­sheth, but when man offendeth. The cry of sinne, For our sinnes haue Voyces & Winges, to cry, and flie vp be­fore the throne of God, for re­uenge [Page 60] and iudgment, as did the sinnes of Sodome and Gomorrah. Gen. 18.20. They are the Herauldes of Sa­tan, which proclayme warre a­gainst God; and therefore he must come downe in the fierce­nesse of his wrath, to destroy his enimies, when they would march vp to heauē against him, to plucke him from his throane, and sit in his seate; to be as Gods, knowing good & euill: forgetting their created estate, that they were but Dust and Clay, Gen. 2.7. and therefore how vnable to resist their Creator; who be­ing offended, is able to Breake them in peeces like a Potters vessell? Psal. 2.9. The fruite of sinne, is feare and shame. For now the Lord calleth, but Adam flyeth: the Lord examineth, but Adam trem­bleth: Satans wordes were not so sweete, but the Lords voyce [Page 61] is as bitter. The possession of the Fruite, dispossessed Adam of the Garden: The hope of vaine-glorie, hath brought a heape of shame: and the Diuels dissem­bled roabe of Maiestie, is turned into a Figge leafe of Miserie. Thus sinne is no soner wrought, but God is wroth he commeth in iudgement to punish, and the sinner can not flie nor hide him selfe from his presence. Exod. 20.5. He is a iealous God; he will haue his word to be obeyed, and the con­temners and breakers thereof, shall die the death: for as sinne is begotten by Pride in rebel­lion, so it is punished by Gods iustice in confusion.

And touching the Cause of the Inquisition: Sinne causeth God as a iudge to inquire af­ter man. It was Adams breaking of the Commaunde­ment of God: the which God [Page 62] gaue vnto him in two respects: The one, to make him to know him selfe, that he was a Creature, because he was bound to a Law by his Creator: The other, to acknowledge the wisedome and glory of his Creator, in looking for loue and obedience from his Creature, by performance of the Law,; the which obeying, God made to man, the promise of life: and in disobeying, he threat­ned punishment by death. God rewar­deth the good, and punisheth the wicked. The which course of loue & iustice, in rewarding and punishing, the Lord hath euer kept both with Men and Angels; and will so do vnto the end of the world: And They that haue done good, Mat. 25.46. shall enter into eternall life: and they that haue done euill, into eter­nall death. Gen. 7.19.20 Dan. 2.37. vnto 45. The Old world had not been drowned: the Monar­chies [Page 63] and great Kingdomes of the earth confounded: Rom. 11.19. vnto 23. Amos. 8.11.12. the Cho­sen people of God (the Iewes) re­iected: the Gospel remooued from the East vnto the West: and Fire reserued vntill the last day, to consume this Earth, 2. Pet. 3.7. and these Heauens; but for the sinne of Man. Sinne, Sinne is de­ceitfull, and monstrous. it hath a Iesabels face, but a Scorpions tayle: It is a Monster in the sight of God, begotten by an euill Spirit, and nourished in rebellious Flesh: And therefore God, the onely good and glorious Creator of all thinges, Gen. 1.31. who Saw all thinges that he had made, and loe, they were exceeding good; hee in the puritie of his glory, must purge Paradise of this odious monster; and in the sinceritie of his iustice, detest Man, which hath coupled him selfe with this monster [Page 64] Sinne, and thereby disfigured and defaced the gracious image of God in him. This was the cause of Gods Inquisition after Adam: for he could not be­hold his rebellion and sinne, and suffer them to goe vnpuni­shed-

An Inquisition vpon what cause it is grounded.And as touching the Inquisi­tion it selfe, it declareth by the action of the inquirie, an offence offered to the Inquisitor: for the which, God maketh fresh pursute against Man: And in this Inquisition, God him selfe alone inqui­reth after sinne God vseth no helpe or attendance of any of his Angels, but by him selfe he fin­deth it out; because hee onely knoweth the thoughtes of men, Psal. 50.6. and is iudge him selfe: But for the execution of his will & plea­sure, whether it be for the pro­tection of the good, or destucti­on [Page 65] of the wicked, there he vseth for the honour and glory of his Maiestie, Reue. 8.2.3. His Angels as his Ser­uantes & Ministers, to performe the same; and that also by his especiall leaue and commission, and not otherwise: Without Gods especiall com­mission, the Angels neither heare the words, nor see the workes of men. For with­out this especiall Commission, they neither see nor heare the wordes nor actions of men vp­pon the earth; but onely attende about the Lordes Throne in Heauen, continually worship­ping him, and praysing him, and reioycing onely in him for euer; whose loue and glory, taketh away from them all thought of other inferiour things, or of any persons vpon the earth. And therefore seeing God him selfe is the Inquisitor and finder out of sinne, what manner of per­sons ought we to be in holines, [Page 66] and innocencie of life: for his Eyes and Eares, Jer. 23.24, 25. doe beholde and heare a farre off. His know­ledge is infinite, his power vn­resistable, his presence fearefull, his voyce terrible, his sentence death, against all impenitent sin­ners, euen eternall death, to suf­fer and continue In that Lake, Reue. 20.10. which burneth with fire & brim­stone for euermore.

SECT. 8.

AS touching the Appre­hension of Adam and Eue, to answere for their fault, Two thinges therein are to be considered: The Power of God, to apprehend: & the Weak­nesse of Man, to resist.

[Page 67]If so God should enquire and know all things that Man doth, and yet not able to apprehende Man for his fault, what care of obedience, or what feare would Man haue of God? Nay, what blasphemies, what rowtes and rebellion (as I may so speake) would he not commit against God? For then Man would heape sinne vpon sinne, The scornfull and blasphe­mous thought of the wicked against God. and say in his heart; Tush, although God doth know my actions, and wicked course, and the thoughtes of my heart, yet hee is not able to attach and appre­hende mee for it; and therefore I am still at libertie, and false: I weigh not, and respect him no more, then Shemei did Dauid; 2. Sam. 16.5.6. for his force is weake, and his hand vnable to take hold vpon mee. Thus the wicked would [Page 68] say within them selues: nay more, they would conclude and affirme, saying; God indeed threatneth much, but hee can performe little. And it is true, if so God were not able to appre­hend the offendour for sinne, aswell as to inquire and finde out sinne, the wicked might ruf­finelike thus triumph against God. But Almightie GOD, the Lord of Lordes, and King of Kinges, Psal. 2.4. Which sitteth in Heauen, shall laugh them to scorne, and haue them in derision: their de­struction shall come sodainely, and none shall be able to deliuer them out of his hand. Gods power to apprehend sinners. Gen. 4.9, 10. Adam hid him selfe, but he was found. Cain would haue concealed his brothers blood, but it was kno­wen. Ioshu. 7.21. Achan priuily conueyed the Garment, the Siluer, and the [Page 69] Gold into his Tent, but he was discouered by the lot. Ioshu. 10.16.17. The fiue Kinges that fledde before Ioshua, were espied, and brought out of the Caue. Act. 5.3. Ananias and Saphira dissembled, but they were slaine. No sinne so close, no place so secret, but God can finde it out, and apprehende the offendour for his fault: God can de­stroy the migh­ty by small meanes, and diuers wayes. And the Lordes meanes and instrumentes are both many, and verie easie, whereby he can ouerthrow his enimies, to their vtter shame and confusion: for his Finger is stronger then their Loynes; and his meanest Seruantes, able to destroy the greatest Princes: One Angell can kill a hundred fourescore and fiue thousand Assi­rians, in a night. One litle Stone, 2. kin. 19.35. 1. Sam. 17.50 can strike Goliah to the ground. 2. Sam. 18.9.10. A Bough can stay and hang vp [Page 70] Absalon by the Haire, and small litle Wormes can eate vp Herod to the bones. Act. 12 23. What shall I speake more of Gods power to appre­hend offendours, dayly experi­ence teacheth vs, that sinne esca­peth not vnpunished? for, doth not the sword of Gods Iustice, continually cut off Traytors, Theeues, and Murtherers? Doth not the power of Gods Cursse, impouerish Drunkards, Game­sters, and Whoremongers? Doth not the plague of his hand send Diseases, Rottennesse, and Burninges into the bones and bowels of Harlots, & licentious Wantons? Psal. 37.35, 36. & 9.6. Is not the Name of the vngodly (after their death) quickly forgotten, and their me­moriall perisheth with them? Doe not their riches take them winges, Pro. 23 5. and speedily flie away, [Page 71] and loe their place is no where to be found: This their way, Psal. 37.36. Psal. 49.13. vtte­reth their foolishnesse; for the way of peace and godlines, they haue not knowne: Iere. 17.11. They haue spunne the Spiders webbe: And, Math. 7.26. Built their house vpon the Sand.

And as touching the Weake­nes of man to resist Gods power; How can Man, being a creature, Man not able to resist God. be able to resist and withstande his Creator? and being ouer­come of sinne, and subiect vnto death, How is he able to resist the Iudge, who hath both seene his sinne, and apprehended him to bring him vnto iudgement, that he might receaue the re­ward of sinne, which is death; from the which, none that li­ueth, can flie or escape? Psal. 89.48. For what man liueth, & shall not see death? or, shall any deliuer his soule from [Page 72] the hand of the Graue? Therefore if we can not resist Gods Sar­geant, or Messenger to appre­hende vs: how much lesse are we able to resist God, 2. Tim. 4.1. the Iudge both of quicke and dead? Againe, let vs further consider mans strength, and he is but weaknes it selfe, respecting either the out­ward partes of his body, or the inward partes of his minde: for in his birth, his feete are not able to beare him: 1. kin. 12.10. In his youth he hath no wisedome to direct him: in his mans estate, and in his greatest strength, Esa. 46.6. vnto 9. He is but a Flower, growing, florishing, and withered in a day. 2. Tim. 2.22. His Lustes are vnbridled, his Affections infected, his Actions peruer­ted, his Body and Soule by Satan ouercome and subdued. Rom. 7.24. Poore wretch, and miserable man, who­soeuer [Page 73] thou art; Is thy sight and light, that is in thee, so dar­kened? and art thou become so blinde, that with the Flie in the night, thou wilt flutter and fall into thine owne destruction? Doest thou thinke thy selfe so strong, Gods power and might. that thou canst either wrestle with, or resist thy Crea­tor, Reue. 6.18. Whose eyes are like a burning flame, that his enimies dare not behold him? Psal. 45.5. Whose armes doe draw a Bow of Steele, to shoote out sharpe and deadly Arrowes to pierce the heart of those that hate him: Reue. 1.15. and whose Feete are as Brasse, strong to crush the whole nations of the earth in peeces, that shal arise vp against him. If thou flyest from him, he is Swifter then the Winde, Psal. 104.3. to ouertake thee, if thou resist him: and 58.9. as the Raw flesh before the pottes [Page 74] feele the fire of Thornes: so will he carry thee away in the whirlewind of his wrath. And then shall it be sayd of thee, Be­hold the man, Psal. 52.7. that tooke not God for his strength, but trusted in the multitude of his Riches, and put his confidence in his malice; and thought to flie and escape from the presence of the Lord: But alas how was he deceiued? his portion is with the Wicked, and his sinne shall neuer be done away.

SECT. 9.

AS touching the Arraigne­ment, Two thinges there­in are to be considered: The Person of the Iudge: and, the Prisoners at the Barre.

[Page 75]The Iudge is, The Lord GOD; whose wisedome, equitie, and order, in proceeding to tryall a­gainst the Prisoners, is to be ob­serued: And first concerning the Person of the Iudge. It is, The dignitie of God. The Lord God: not a Lord, which hath his authoritie from an o­ther; but he is the Lord God of all thinges: For of him, Rom. 11.36. and through him, and for him, are all thinges: to him therefore be glory for euer and euer, Amen: as sayth the Apostle. And as he is the Lord, so he gouerneth all thinges, and iudgeth all men. And as he is God, so he hath created all things, and restored all things: John. 1.1. For he is that Eternall word, by which all things were made: 4. that Eter­nall light, by which all thinges are comforted: and 14.6. and that Eternall life, by which all thinges are [Page 76] continued: And therefore for to say that he is the Lord, and not God; that were to take a­way his wisedome & power in creating: and to say that he were God, and not the Lord; that were to take away his Maiestie, Iustice, and Dignitie; admitting that he had power to create, but not able to rule, or gouerne that which he had created. Satans subtil­tie to abridge and lessen the dignity of God. And that was the blasphemie and subtiltie of Satan, to perswade Eue, that although God had created them, and all thinges; yet he was not absolute Lord ouer them, but that they, whether he would or no, might be partners and per­takers of his glorie with him: which to beleeue or thinke, is a most greiuous sinne; yet to at­tempt it, is the sinne of sinnes, euen Lucifers sinne. But GOD [Page 77] in his iealousie and iustice, with the breath of his nostrils, and Power of his word, Joh. 18.6. is able to cast his Enimies downe headlong, and bring them to confusion: for he hath Fire from Heauen to consume them, Iosh. 10.11. Haylestones to braine them, Pestilence to de­uoure them, the Sword to kill them, Famine to destroy them, Beastes to teare them, 2. kin. 6.25. the Sea to drowne thē, the Earth to swal­low them, Hell to receaue them, Paines to torment them, Luk. 16.23.24. Darke­nesse to inclose them, and euer­lasting Condemnation to re­taine them in that Lake which burneth with fire & brimstone for euer more. Reul. 20.10. And therfore Sa­tan in tempting, & our parents by attempting soueraignetie with God, denied him to be the Lord, although they confessed him to [Page 78] be God. To confesse God wholly, not in part. Whereby we are to learne to beware, that we doe not confesse God in part, and de­nie him in part; which the Diuel did: but to hold fast the analo­gie of our Fayth, and euer with a pure heart to confesse GOD to be the Lord, and the Lord God.

Adam & Eues arraignement.And concerning the order and equitie of God in the Ar­raignement, Gen. 2.8. vnto vers. 19. he proceedeth first against Adam; because he was created before Eue, and to him was giuen the possession of the Garden, and the precept & com­mandement touching the fruite, before Eue was formed & made. Then next he calleth Eue, beeing bone of Adams bone, and flesh of his flesh, inferiour vnto him in order of nature, though first before him in degree of sinne: and yet the order of the arraigne­ment [Page 79] is iust, though Adam sin­ned after Eue: Gen. 4.9. for although Cain was not his Brothers keeper; yet the Husband is the Wiues head, Ephes. 5.23. and ought to be her Instructor in all the commaundementes of God, The Husbands care which he ought to haue ouer his wife. that she might liue in his feare, & be obedient vnto him: For as no reasonable man will hurt his owne flesh; so no godly man ought (through his negli­gence) to suffer his owne flesh to sinne, but still to haue an eye and care for her preseruation, as much as in him lyeth. And last­ly, God speaketh vnto the Ser­pent, as being the Diuels instru­ment vnto sinne, and maketh no further expostulation with him, because the Diuel, The Diuel was a conuict and reprobate be­fore Adams fall. who was in the Serpent, was a conuict, and condemned creature before, & attainted before Gods iudge­ment [Page 80] seate in heauen, and cast downe from thence with the rest of the disobedient Angels; and therefore he commeth to no new arraignement: The Serpent being the in­strument of sinne, is puni­shed. but the per­son of the creature being an in­strument which the Diuel vsed to draw our Parents vnto sinne, is accursed: which sheweth vn­to vs, that not onely the perswa­ders and consenters vnto sinne, but the dumme creatures also, which are meanes and instru­mentes made by the wicked, for the inticement vnto sinne, are ac­cursed before the sight of God; so holy, so iust and righteous is the Lord: Deut. 28.17.18. and therfore the Earth, & creatures thereof are accursed, for Mans sake, when as by the insti­gation of Satan, Man is allured by the pleasures thereof, to loue & imbrace the world more then [Page 81] God: And so in the iustice of God, the glorious Houses, and stately dwellinges of the mighty vpon the earth, are accursed, and made desolate, Mich. 7.13. for the sinnes of the owners and buylders there­of, who haue raysed vp the Walles by Oppression, tempe­red the Morter with Blood, ad­orned them with Vanitie, pos­sessed them with Pride, Psal. 49.11. and cal­led them (and their lands) by their owne names, that they might be as Gods, to liue for euer: But behold, as Adam was cast out of Paradise, so are they out of their dwellinges; verse 14. They lie like Sheepe in Graue, and Death deuoureth them, and their name is perished from of the earth.

SECT. 10.

AS touching their answers. Adams Indictment con­sisting of Two partes: the Offence committed; and the Flying vpon the offence.

Adams plea­ding to the in­dictment.Hee confesseth it, and would auoyde it, by way of extenuatiō, in alleadging the principall cause to be the Woman. And as tou­ching his Flight, he doth also extenuat it by the presence of God in following him; for he sayth, he was afrayd, and that in two respectes: the one because he heard Gods fearefull voyce: the other, because he Saw him­selfe to be naked: whereas vpon the committing of the sinne, he feared neither the presence of [Page 83] God, nor his owne miserie to come, for he thought to haue been equall with God. Satans subtil­tie to couer sinne. It is the subtiltie of Satan in drawing men forward to sinne, to hide the hooke of Miserie, vnder the bayte of flattering felicitie, their eyes being blinded, not to see the one; and their handes and feete too swift and forwarde to runne, and reach vnto the other. Gehazi got Money and Appar­rell of Naaman: 2. king. 5.21.22. but it infected him with Leprosie. Adam eate the Apple; but it poysoned him euen vnto death, had not Iesus Christ, his, and our heauenly Phisition, purged him from his sinne, which is the venome, and mother and sting of death. 1. Cor. 15.5.6. Eues her plea­ding. And Eue in her answere, followeth her husbands president, pleading as he did; confessing, and auoy­ding [Page 84] the offence alleadged in her indictment, affirming the Serpent to be the cause of her of­fence. Such is the course and practise of Satan in his malice towardes man, that when man hath offended, he hardneth and shutteth vp his heart from re­pentance, Offenders will excuse, but not confesse their fault. making him bold and impudent to excuse his fault, ey­ther by posting it ouer vnto some other, or dawbing and co­uering it with vntempered mor­ter, falshood, & vntrueth; think­ing thereby to blinde the eyes of God their Iudge: But they are deceiued; for nothing is hidde from his sight; Psal. 7.9. he Searcheth the heartes and the reynes, and the night is as cleare as the day be­fore him: and psa. 139.1. vnto. 18. He knoweth mans go­ing foorth, and his comming in; their wordes and their workes [Page 85] are registred before him: yea he is in the closets and priuie cham­bers of men, to heare their coun­sels, and to see their wayes: So that when they shall come vnto iudgement before him, the Booke of their offences shall be opened and read vnto them; their Consciences shall tremble, their Heartes shall melt, & they shall not be able to answere one sinne of a thousand. In temptati­ons, to thinke vpon God, is the preuen­ting of sinne. Therefore in the committing of sinne, if men would but remember who seeth them, it would be a curbe and bridle to bring them backe: or if after the sinne committed, they would remember who shall iudge them, it would be a meanes to make them humble them selues before the throne of God, & to confesse their sinnes, and craue pardone for the same [Page 86] through the merites of Iesus Christ; who is a Sauiour vnto all them that put their trust in him. Equiuocate lying & shif­ting, is most abhominable before God. For all coulorable shiftes and lyes, and subtile equiuoca­tion, highly offendeth God, and maketh the sinne double, and more haynous in his sight. It had been better for our Parents Adam and Eue, plainely to haue confessed and acknowledged their disobedience, then to haue posted it, and shouelled it from one to another: for the Diuels subtiltie and malice, could not excuse their sinne & wickednes: for as he is the roote of sinne, so we are his branches, if we re­maine & continue in sinne; and therefore of our selues being vnfruitfull, Math. 2.10. dead, and withered, we are worthy to be cut downe and cast into the fire of Gods [Page 87] eternall and most heauie wrath, because we haue rebelled against him, & haue not harkened vn­to his voyce, to bring foorth fruite worthy of amendement of life. The Serpent is silent, and pleades not at all.

And as touching the Serpent, or the Diuell in the Serpent, he maketh no answere at all vnto God; neither had he any cou­lour to excuse his fault by any meanes, or to lay it vpon any person: for he is the Author of sinne, & the Father of lyes; and therefore he is conuicted by his silence, and standeth mute and dumme, trembling & qua­king before the presence and throne of Almightie God, who is a most iust Iudge, and feare­full Lord, vnto all those that hate him.

SECT. 11.

AS touching their Iudge­ment, it is seuerall and con­trary to the course that God obserued in their Arraignement: for he first gi­ueth sentence against the Ser­pent; because he was the princi­pall actor to perswade to sinne: Then against Eue; because she first consented to sinne: Lastly, against Adam; because he agreed to his wiues perswasion to sinne.

In the Iudgement of the Ser­pent, are to be considered three thinges: his exceeding Miserie; Thou art cursed aboue all crea­tures: his Malice to Christ; for Enmitie shal be betweene thee and the Woman, betweene thy seede [Page 89] and her seede: his Weakenes to resist Christ; Thou shalt bruse his heele, but be shall breake thy head.

In the first, we see what is the rewarde of sinne: a Cursse. In the second, Satan is enimy to God and man. wee must consider that Satan is Enimie to God and vs; and therefore wee must be Enimies vnto him: for other­wise, we can not be friendes vn­to our selues, nor vnto God, when we shall make peace, and be at league with Gods enimies. In the third, we see a comforta­ble Victorie promised, which Christ hath gotten for vs, and his mercy in sauing vs; who if Satan could haue preuayled, should neuer haue been resto­red vnto life, but condempned vnto death for euermore. Adams & Eues iudgment from God is mer­cifull. And the Iudgement of Adam & Eue, [Page 90] (in the loue of Christ) is most mercifull and gracious; for it is but temporall, not eternall death: And as in the pride of their heartes they forgate God, & committed sinne: so by their paine and miserie in this world, they shall remember God, and it shall be a meanes to keepe them from sinne, that they may haue ioy and peace for euermore in the world to come.

SECT. 12.

AS touching their Expulsion out of Paradise: in it there are to be considered two things: The Care which God had of Adam: And, his Milde reprehension of him.

[Page 91]His Care: hee made them Coates, & clothed them. Satan dealt with our Parents, A similitude of Satans con­tempt to God, and malice to man. 2. Sam. 10.3.4. as Hanun King of the Ammonits did with Dauids seruantes, who in con­tempt of Dauid, and hatred vn­to them, shaued off the halfe of their Beard, and cut off their Garmentes in the middle, euen to their buttocks, and sent them away. So the Diuel, in contempt of God, and malice to Man, de­uised how to shaue off with the knife of Sinne, from the heartes of our Parentes; not the halfe, but the whole ornament and beautie of grace: and to cut off not onely their Garmentes of Innocencie and Righteousnesse in the middle, but wholly to spoyle and to robbe them there­of, and to leaue them all naked, and ashamed in the sight of God [Page 92] and Angels: Adams shame. Which God be­holding, and also perceiuing A­dam to be exceedingly ashamed, by hiding himselfe in the Gar­den, as bewayling his sinne, in dis­obeying of his gracious God and Lord; and blaming his fol­lie, so to be beceiued, deluded, & spoyled by Satan: Gods pittie. God, as a mer­cifull Father, pittied Adam, & in his loue, & promise in his sonne Iesus Christ, comforted the in­ward man by fayth, & hope: and renewed the outward man, by Sanctification, & Preseruation. And as the Seruaunts of Dauid were appoynted to tarry in Ieri­cho vntill their Beardes were growen, 1. Sam. 10.5. A similitude of mans corrup­tion in earth, and of his glo­rious resur­rection to heauen. and then to come vnto the Kinges Court at Ierusalem; so God hath appoynted Adam, and all flesh the sonnes of Adam, to dwell vpon the earth, and to [Page 93] rest in the Graue, vntill their mortalitie shall put on immor­talitie, and then to come vnto the heauenly Court of God in his holy and celestiall Ierusalem, there to remaine & dwell with him for euer. And also, Gods reuenge against Satan, for his malice to man. as Dauid reuenged himselfe of Hanun for the dishonour offered vnto his Seruaunts, so God hath reuen­ged himselfe vpon Satan for his malice vnto Adam. O the lo­uing kindnesse, and great mercy of God, thus to regarde and to take pittie vpon man, to com­fort and to preserue him both in body and soule: A good thing to remember our miserie & nakednes. And therefore when wee feele the inwarde grace of Gods spirit working sorrow in our heartes for sinne, then let vs remember the naked­nesse of our soules, which once were robbed and spoyled by [Page 94] Satan, that wicked and enuious Serpent. And when we put on our Cloathes to couer our bo­dyes, then let vs also remember that they are but as vayles and shadowes, to hide away our shame, being spotted with sinne; and to sheild and defende our corrupt & weake bodyes from heate and cold, which are dayly subiect to sicknesse, and vnto death, by reason of our sinne.

And as concerning the Milde reprehension of God to Adam, although it may seeme ironicall, and in some sort spoken by way of disgrace, yet it is most milde, in respect of Adams sinne; who deserued no fauour, to heare Gods mercifull voyce, sparing, and not destroying him in the fiercenes of his wrath. Gods loue to Adam. But God here sheweth his loue to Adam, [Page 95] as Dauid did vnto Absalon; 2. Sā. 14.21. for he pardoned his disobedient Sonne, who returned home from Geshur to Ierusalem: but he must turne into his owne House, verse 24. and not see the King his fathers face, vntill he be called: So God pardoneth Adam, and he is re­turned from the bondage of Sa­tan, and admitted into the liber­tie of the Sonnes of God: but he must turne into his owne House, being Earth and Dust, Gen. 3.19. and not see the glorious face of God his mercifull Father in Paradise with these eyes, vn­till he be called: which shall be in the day of the Resurrection, when God will receiue his chil­dren with the kisses of his loue.

But some peraduenture will say: Hath Adam sinned, An obiection to Gods iustice who did not destroy Adam for his sinne. and de­serued death, & now doth God [Page 96] pardone and pittie him? how can this stand in the course of Gods iustice, when as at the de­liuerie of his Commandement, he threatned death vnto Adam, saying: In the day that thou eatest thereof, thou shalt die the death? To aunswere this Obiection; The aunswere to the obiecti­on. The Iustice of God is perfectly satisfied according to his word: for as Man sinned, so Man for his sinne had the sentence and iudgement of death: but the execution of death for sinne, was spared in Adam, and layde vpon Christ; Esa. 53.10. Ephe. 5.2. who was made an Offering for sinne, and appoyn­ted by God him selfe, before the foundation of the world, euen for all thē that put their trust in him: so that the iustice of God taketh effect in man; but Chrst, perfect God & perfect man, hath [Page 97] ouercome death, although his humanity for a time, was seased vpon, and kept in the graue by death, to satisfie the sentence of his Fathers iustice, pronounced against Adam, yet by his Deitie he raised vp his Humanity from death, 1. Cor. 15.20 Joh. 17.4.5. and glorified it with Im­mortalitie in heauen; and he wil also glorifie all the faythfull that trust in him, Rom. 6.5. Gal. 4.6. being ingrafted into his body, & Sanctified by his spi­rit, whereby they cry Abba Fa­ther. Gods proui­dent care ouer Adam euen in this world. And notwithstanding that Adam was cast out of Paradise, (wherby he had a dayly & con­tinual feeling of his miserie, pur­chased by his sinne) yet God left him not forlorne, but by his gra­cious prouidence, & louing eye, which he had ouer him, he kept him safe not onely from the rage and furie of cruell beastes, [Page 98] which became rebellious vnto Adam; but also from the cru­eltie of that roaring Lion Satan, 1. Pet. 5.8. which gaped and euer looked for the eternall fall and de­struction of Adam. And God also blessed his labour, that the Earth thereby should bring foorth fruite & meate vnto him, for the preseruation of this life: and likewise he continued the loue betweene Adam and his wife, that neither of thē should take exception one against the other for their eiection and ca­sting out of Paradise, but rather make much of, and comfort one another in the time of their pil­grimage and miserie of this world: The mutuall loue which should he be­tweene man and wife Which teacheth vs, that man and wife should neuer fall out, or be offended with each other for the losses of the riches [Page 99] and possessions of this world, when as our Parentes twitted not each other in the teeth whē they lost the possession of that ioyfull Paradise. O happie man, The happy translation of man to a hea­uenly paradise who hath so mercifull a God, that sinning, yet thou art pardo­ned: being lost, art found: re­iected, yet receiued: dead, yet lyueth: and liuing, shalt be glo­rified with him, not in the earth­ly, but in the heauenly Paradise for euermore. The glory of heauen. The glory where­of is infinite; for the riches there­in, are without measure: there is plentie without want, com­fort without griefe, light with­out darkenesse, life without death: The ioy of Gods presence with his saincte. Gods presence is as a bright shining Temple in the middest thereof; before whose throne, doe stand the holy An­gels and Sainctes, whose eyes are [Page 100] neuer satisfied with beholding him, their eares neuer glutted with hearing him, their tongues neuer silent from praysing him, their handes neuer wearie with lifting vp vnto him, their hearts neuer filled with the sweetnes of his loue, and their feete neuer tyred with walking in his wayes. Reu. 22.1.2. There is the Water of Life, euer running: the Tree of life, euer growing, and the fruite of Loue and peace, neuer fading: To which place, and Paradise, God of his infinite mercy, bring vs, for Christ Iesus sake, our onely Lord and Sauiour. Amen.


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