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 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 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 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. 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 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 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 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 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
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
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
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
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
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 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 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 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 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 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 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 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 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