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 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 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 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. TO THE READER 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 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 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 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 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 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 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 hauing a reasonable soule indued with knowledge in generall and a commaundement 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 Gold into
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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 FINIS
then Pitty and Mercy toward Agag a distressed and captiue King and Sauls pretended care to preserue the best Cattell for Sacrifice What better 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 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 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 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 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 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 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 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 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 fore-parents 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
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 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 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 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 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 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 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 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 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