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
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
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
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
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