The Sum of Sacred Divinity, Book 1 · Chapter 17
CHAP. XVII.
Of the fall of Man.
IN the fall of MAN I obſerue,After the fall of Angels.
Firſt, That their ſinne was the eating of the forbidden fruit, as the Storie ſpecifieth, fGen. 3. 1. vntounto Verſe 8.Gen. 3. whereunto they came by theſe degrees: firſt, they gGen. 3. 6.beheld it, then they they deſired the beautie of it, thirdly, they tooke, and laſtly, did eate of it. Neither was this the onelyonly ſinne: it was accompanied with a multitude of other ſinnes, drawing them to this actuall and open diſobedience of the Commandement of GOD, whereby the fouleneſſe of their offence doth the more appeare: As firſt, Infidelitie in a doubting of the truth of God, and falſifying of his Word: for he had ſaid, What day ye eate thereof, ye ſhall certainly dye. EVE reciteth to the Serpent, Leſt peraduentre yee dye: ſpeaking doubtfully, as of a thing not certaine.
Secondly, A crediting of GODS enemie and theirs, and ſo preferring the Deuill aboue GOD.
Thirdly, A falſe opinion in their heart of God, that he enuyed their good eſtate.
Fourthly, Intolerable Pride and Ambition, in deſiring to be equall with God.
Other circumſtances there are further to increaſe their ſinne:
Firſt, That it was againſt their knowledge and conſcience, though Satan had in ſome ſort blinded the eyes of their vnderſtanding.
Secondly, that hauing but one onelyonly Commandement, and that ſo eaſie to keepe, as to abſtayne from one onelyonly fruit in ſo great plentie and varietie of other, yet they brake it.
The next thing to bee obſerued in their fall, are the Actors themſelues, or at leaſt, ſuch as had ſome part in his buſineſſe.
Firſt, God may bee ſaid an Actor, or rather, Ouerſeer and Orderer of the act done, who for the manifeſting of his Iuſtice and MercieMercy, purpoſed from euerlaſting, by leauing our firſt Parents to themſelues, and the vſe of their owne free-will, through his infinite Wiſdome, Power, and Prouidence, ſo to rule and diſpoſe of their fall, that it ſhould tend both to his owne glorie, and to the good of his Elect.
Secondly, Satan was the principall Actor, who hauingBy Satans temptation lately before falne in: a deſperate hatred of God, and enuie of Mankinde, tempted them vntounto it. In which reſpect our Sauiour ſaith, he was a Murderer from the beginning, Iohn 8. 44.
The manner of whoſe temptation is to be conſidered,
Firſt, In beginning h1. Tim. 3. 6.with the woman the weakerof Eue. veſſell, and that, when ſhe was away from her Husband.
Secondly, in the inſtrument that he vſed, the Serpent, not onelyonly the ſubtilleſt of all the beaſts of the Field, which were to be kept out of the Garden, but the nimbleſt and ſlyeſt, as the hforeign. For it commeth of a roote which ſignifieth to make naked or bare, as men vſe to doe, when they would goe nimbly about a thing.word doth alſo ſignifie: and therefore fitteſt to creepe in and out, till he had done his feat, with whom (as it ſeemed) the woman talked, without ſuſpicion of fraud, or aſtoniſhment to heare a dumbe creature ſpeake, becauſe not then knowing of the fall of Angels, ſhee thought ſome Angell had ſpoken in the Serpent.
The fetches and deuices which he had to draw her into his Nets, are worthy to be conſidered:
Firſt, He playeth the Queſtioniſt, Hath God, &c. knowing that vnderunder the Maske of a Queſtion, it was more eaſie for him to finde a vent for his deuilliſh and miſchieuous deſigne.
Secondly, He maketh a wonderment, Hath iforeign Is ſo taken interrogatiuely, Iob 39. 30.God indeed, &c? As if it were ſo ſtrange a thing for the Creatour to inioyne a Law vntounto his Creature at his pleaſure, eſpecially one onelyonly Law, and that ſo milde, ſo moderate, ſo eaſie to be obſerued.
Thirdly, Hee proceedes by Equiuocations and Sophiſticall Elenches, that you may eaſily know the father of all Equiuocators; but yet carrying it cloſer, and in a more ſubtil manner then his Scholers, our groſſe Equiuocators doe.
For firſt, hee makes as if God had forbidden them to eate any of the fruit at all, which being ſo monſtrous an vntruth, that this father of lyes, for all his impudencie, durſt not ſpeake out, yet hee liſpes and minces it with ambiguous words, and mentall reſeruations, vſing kTheſe words foreign Ye ſhall not eat of all (or eueryevery) Tree of the Garden in the Hebrew phraſe doe ordinarily import, as much as, Yee ſhall eat of none, As Pſal 143. 2. foreign EueryEvery liuing creature ſhall not be iuſtified before thee. The meaning is, No liuing creature.a ſpeech that in the Phraſe of that tongue importeth the one or the other; eyther that they might not eate of all, or not eate of any at all: at the leaſt, he would faſten ſo much vponupon her, as to make her to beleeue, that to forbid to eate of any one, was in effect as much as to forbid them all: which doubtfulneſſe of ſpeech Eue well enough vnderſtanding, anſwereth him to both.
Secondly, Perceiuing by her anſwere, that her faith beganne to wauer in making a peraduenture of GODS threatning, which was ſo certaine, hee catcheth hold of that, and for feare of bewraying himſelfe too ſoone, if he ſhould directly contradict that which God had ſaid, he thinkes it enough to ſnatch at her owne words, to inferre ſome doubt of the matter: Ye lHe doth not ſay, foreign that is, Dying, ye ſhall not dye, or, It is certain ye ſhall not dye; which had bin directly contrary to Gods threatning, but foreign Ye ſhall not dye, in dying: that is, Ye ſhall not certainly dye: or It is not certaine ye ſhall dye: for in the Hebrew Tongue, there is as much difference between theſe 2. kinds of ſpeech, as there is in Engliſh betweene this, Certainly yee ſhall not dye: and this, Yee ſhall not certainly dye: which latter being more nice and ambiguous, is that the Deuill here vſeth: and, through her, of Adam they, and in them, all Mankind did fall,ſhall not dye in dying. As if he ſhould ſay, Then it is not certaine that yee ſhall dye.
Thirdly, When hee ſeeth ſhee held her eares open to his Charmes, and that hee had once wound within her, then he beginneth to ſhew himſelfe in his colours. Now he ſtickes not monſtrouſly, audaciouſly, impudently, and like himſelfe, to belye God vntounto his face, appealing to him for the iuſtifying of a moſt foule and horrible ſlander againſt his owne Maieſtie; hee ſcoffes Adam and Eue with his Equiuocatiōs, that their eyes ſhould be opened, they ſhould be (for ſooth) as Gods, &c. he maketh a ſophiſticall Interpretatiō of the name that God had giuen to the Tree of knowledge of good and euill. This ſinne, fearefull at the firſt, and aſhamed to ſhew the face, when it getteth ſtrength, and groweth vntounto a height, it becommeth moſt inſolent and intolerable.
A fourth thing in this temptation of Satan, is, that he vſed the woman as an inſtrument to ſeduce the man. The laſt Actors were Adam and Eue themſelues, who through weakneſſe, but voluntarie, and of their owne free-will, gaue place to this temptation.
The third thing I obſerue in the fall of man, is, That in Adam and Eue all Mankind did fall, he being conſidered not as one priuate man, but as the father of all men, and ſuſtayning the publike perſon of Mankinde. And therefore wee all hauehave part in his tranſgreſſion: As the Apoſtle ſaith, Rom. 5. 12. In whom all men ſinned: becauſe we are his Off-ſpring and Poſteritie, and were in his loynes when hee offended. According whereunto, Heb. 7. 9, 10. Leui is ſaid to hauehave payd Tithes, becauſe Abraham, in whoſe loynes hee was when hee met Melchiſedeck, payd Tithes vntounto him. Which makes Adams ſinne the greater, in that he murdered not himſelfe, but all that come from him. And this is the firſt ſinne of all Man-kinde, that Adams eating of the forbidden fruit, with all the ſinnes that did accompanie it, is our eating, and we guiltie of the ſame offences, which is a ſinne foraine and without vsus.
Thus farre of the fall of man.
Their puniſhment by the great patience and long ſufferanceThe curſe vntounto them, (by the great patience and long ſufferance or God, and in his ſingular merciemercy to make away for the Redemption of Mankind) is ſo qualified, that the vttermoſt and moſt extreme furie of it, is put off till the latter Day: whereupon grow two degrees of this curſed eſtate; for either it is in part onelyonly during this life, or in the fulneſſe of it, after death: In part onelyonly as their ſinfulnes, not in the higheſt pitch. of God, and in his ſingular merciemercy to make a way for the Redemption of the World, is ſo qualified, that the vttermoſt and moſt extreme furie of it is put off vntounto the latter Day: whereupon grow two diſtinct degrees of this ſinfull and curſed eſtate. The firſt is that, which is in part only during this preſent life; wherin our ſinfulneſſe is indeed a thorow and a totall corruption of the whole ſtrength of nature, & of all that integritie wherein we were created, to the committing of all vnrighteouſneſſe, though not in ſo full and high a pitch as ſhall be afterwards.
I terme it totall, becauſeThe doctrine of Free-will, which Pelagius, and after him the Papiſts teach. Semipelagians, that imagine in a man vnregenerate ſome abilitie to do wel, but weake and vnſufficient of it ſelfe, vnleſſe it be holpen of God: And ſo take part of Gods honour from him, abuſing to that purpoſe thoſe very places which the Apoſtle profeſſedly doth write to giuegive the whole glory vntounto God. we are wholly tainted and defiled with ſinne; that, as Oyle, it ſoketh into our bones, and as rottenneſſe it goeth thorow euerie part and power both of ſoule and bodie, aſwell to the corruption of our whole nature, as (which followeth neceſſarily thereupon) to the deprauing of all our actions and waies; and that in both the parts of Righteouſneſſe, Pietie and Iuſtice: for as the Apoſtle beareth record, God hath ſhut vp oforeign.all, that is, all men, and whatſoeuer is of man, vnderunder ſinne, Gal. 3. 22. Whereupon 1. Cor. 4. 7. he cryeth out, What haſt thou, O man, (regenerate and borne againe) that thou haſt not receiued? wholy and eueryevery whit from the free Grace of God? It is therefore termed totall in three reſpects:
Firſt, In reſpect of all the powers and faculties of the minde, ſoule and bodie, which, as a Leproſie, it hath in eueryevery part infected, and as a generall floud it hath wholy ouer-flowne: As God himſelfe ſpeaketh of the heart, that the whole pGen. 6. 5.frame of it is onelyonly euill continually, Gen. 6 The minde qforeign.firſt, the Queene and Ladie Miſtris of all other faculties, which the Philoſophers ſo much extoll, is reckoned amongſt the moſt corrupt parts of man, 1. Tim. 6. 5. and 2. Timoth. 3. 8. Men corrupted in their mude. So Rom. 1. the Apoſtle attributeth to all men by nature, an rRom. 1. 21.heart without vnderstanding, and a ſRom. 1. 28.minde voyde of iudgement. Wherefore, Rom. 12. 2. hee doth exhort vsus, Be transformed in the renewing of your minde. And Epheſ. 4. 23. Be renewed in tforeign.the ſpirit of your minde. So calling the very power and ſtrength of our minde, or that which is moſt inward in the minde: The minde, as it were, of the minde it ſelfe, to ſhew, that in thoſe parts that of all other ought to bee the ſoundeſt: and where the force of reaſon ſhould bee greateſt, here this corruption hath taken faſteſt hold. Wherefore in another place he ſpeaketh of that moſt excellent uforeign.power and facultie of the ſoule, whereby we reaſon, and diſcourſe, and draw one thing out of another; That xEpheſ. 1. 18.the eyes of your diſcourſing part may be inlightned; as being of it ſelfe full of darkneſſe, as yEpheſ. 4. 18.other-where hee ſaith. And Rom. 1. 21. hee reckoneth vp in the number there ſet downe, Men vaize in their reaſonings; and the will of the fleſh and reaſoning part are ioyned together, as both corrupt and naught, Epheſ. 2. 3. Neither is the minde onelyonly, but the conſcience alſo is defiled: for ſo the Apoſtle teſtifieth, Titus 1. 5. To the vncleane nothing is pure, but both their minde and conſcience is defiled.
Albeit there remayne, in this part of our minde and conſcience, ſome reliques (as wee ſhall ſheare anon) to make vsus vnexcuſable, but in the other part all are corrupt and naught, and we vtterly gone and dead in ſinne: for firſt, touching our deſires, all whatſoeuer riſeth vp within zGen. 6. 5.vsus, is onelyonly euill continually: for a2. Cor. 3. 5. foreign.We are not, ſaith the Apoſtle, meete of our ſelues to thinke any thing, as of our ſelues, but that we are meete, it is of God. Therefore, Epheſ. 4. 22. hee willeth vsus to put off the old man, which is corrupted through deceiuable luſts. And Rom. 1. 24. The luſts of our owne hearts: or as bIam. 1. 14.Iames hath it, our owne luſts are put in ſtead of fleſhly and wicked luſts. Touching the will; albeit the ſame ſtill remayne free (elſe were it no will at all) yet the freedome of it ſtandeth only in this, to be carryed wholy, and freely, and willingly into euill; and therefore to bee a ſlaue and ſeruant vntounto ſinne. Whereupon c1. Pet. 4. 3.Peter vſeth the will of the Gentiles, in ſtead of a Deuilliſh and wicked will; to ſhew, that ſuch is the will of vsus all without Chriſt. The affections alſo, that it may appeare how they are wholy drowned and taken vp of ſinne, are called by the Apoſtle ſinfull affections, or affections of all kind of ſinne, Rom. 7. 5.
And laſtly, to ſhew that this contagion ſticketh to our whole bodie, and all the parts and members of it, the ſame Apoſtle expreſſeth ſinfull luſts, by the name of the luſts of the bodie, Rom. 6. 5. Becauſe they ſticke in our fleſh, and the ſoule by theſe luſts mooueth the bodie, as the bodie againe by them ſolliciteth and prouoketh the ſoule. This corruption of all our parts, quite eſtranged from the life of God, the Apoſtle elegantly ſetteth forth, and particularly doth enumerate, Epheſ. 4. 17, 18, 19. our mindes to bee vaine and ignorant, our diſcourſing part to be darkened, the heart, which there he putteth for the deſire, will, affections, to bee hardened, benummed and greedily carryed vntounto ſinne; our ſelues, that is, our bodies, to be fit inſtruments of all vncleanneſſe. This therefore I ſay and teſtifie in the Lord, that yee walke no more as the other Gentiles walke, in the vanitie of their minde, darkned in their diſcourſing parts, being eſtranged from the life of God, through the ignorance which is in them, by the hardneſſe of their owne heart, which after they hauehave caſt off all ſorow, hauehave giuen themſelues to wantonneſſe, to worke all manner of vncleanneſſe with greedineſſe.
Secondly, It is totall, in reſpect that both our nature is wholy corrupted, and all our actions peruerted by it: for touching our nature, it is not onelyonly decayed, & in part hurt and wounded by the fall of Adam, but vtterly dead in ſinne: neither doe we ſinne by cuſtome and imitation, but are borne Sinners by nature, which we vſe to call Originall ſinne, that is, a naturall corruption of all our parts and powers from our conception, void of all good, and inclining to all euill, vnable to conceiue and iudge aright of heauenly things, by our owne ſtrength and induſtry, or to keepe in remembrance the things which are taught vntounto vsus; bent and readie (without the ſupernaturall worke of Gods Spirit changing vsus) to luſt after that which is euill, and to abhorre that which is good; to a diſorder in all our affections; and laſtly, in our bodie, to the offering of all occaſions of ſinne vntounto the ſoule, and to an executing of the things are offered, Pſal. 51. 7. I was borne in iniquitie, and in ſinne hath my Mother conceiued me, Eſay 48. …8. A tranſgreſſor from the wombe, from the very time thou waſt firſt conceiued and borne, art thou called. This is the eſtate of all men in themſelues, euen of the beſt, as the Apoſtle teacheth, Epheſ. 2. 3. wee (euen we the Iewes, with whom the promiſes were made, and not dGal. 2. 15.ſinners of the Gentiles, as hee ſpeaketh in another place, that is, ſuch as can doe nothing elſe but ſinne, being aliens from the Couenant yet) euen we were by nature the children of wrath, as are alſo other men, and dead in treſpaſſes and in ſinnes, as he ſaid eVerſe 1. & 5. C…l. 2. 13.a little before. Epheſ. 4. 14. hee ſheweth the ſumme of the Goſpell to bee nothing elſe but this, Awake, thou that ſleepeſt, and ariſe from the dead, that Chriſt may ſhine vntounto thee.
Wherefore, of our wiſdome it ſelfe, wherein we beaſted ſo much, and thinke we ſo excell, the Scripture ſpeaketh euidently, that f1. Cor. 2. 14.the naturall man is not capable of the things of the Spirit of God: for they are fooliſhneſſe vntounto him, neither can hee know them, becauſe they are ſpiritually diſcerned. And the Apoſtle gIames 3. 15.Iames maketh naturall wiſedome all one with that which is earthly and Deuilliſh. Whereby we may eaſily vnderſtand, what is to bee ſaid of the inferiour parts. And therefore Iude hIude verſ. 19.oppoſing naturall men to them that hauehave not the Spirit, ſheweth eueryevery inch of vsus, before wee bee regenerate, to bee a lumpe of earth, and a part of Satans brood.
In regard of which generall contagion, and the better to ſet forth how our whole man, and whatſoeuer is in man, within and without, from the top, to the toe, is by nature nothing elſe but a lumpe and maſſe of all vncleanneſſe; the Scripture calleth vsus Fleſh, iIohn 3. 6. 1. Cor. 15. 50. 1. Pet. 4. 1. Rom. 7. 5, 25.wherein kRom. 7. 17, 18, 20.no good thing, but all ſinne doth dwell fleſhly, ſold vnderunder ſinne, Rom. 7. 14. which being there oppoſed to the Law of God, which is ſpirituall, that is, requireth heauenly perfection and integritie of nature, as concerning all the parts and powers of our ſoule and bodie, ſheweth by fleſh, which is the Epithete giuen to vsus all, and to Paul himſelfe, ſo farre as he is vnregenerate, the quite contrarie to bee meant. Further it calleth vsus, The lRom. 6. 6. Epheſ. 4. 22. Col. 3. 9.old man, The m2. Cor. 4. 16.outward man, The nCol. 3. 5.members, The Law of the oRom. 7. 25.members, The bodie pRom. 6. 6. & 7. 24.of ſinne, or ſinfull bodie, wherein ſinne ſo ſticketh, and the qCol. 2. 11.ſinfull bodie of fleſh.
By which words, it meaneth not this outward bodie onelyonly, ſubiect to our eye, but all the parts and powers of man without exception. Therefore the minde it ſelfe, and ſoule, and all the faculties of them both, are termed Fleſh, A minde rCol. 2. 18.of fleſh, The ſRom. 8. 6, 7.vnderſtanding of the fleſh, Fleſhly t2. Cor. 1. 12wiſdome, Fleſhly u1. Pet. 2. 11.luſts, The xEpheſ. 2. 3. Gal. 5. 16, 24. 1. Iohn 2. 16.luſts of the fleſh, The yEpheſ. 2. 3.will of the fleſh, The zGal. 5. 24.affections of the fleſh. All theſe parts before reckoned the Apoſtle comprehendeth, Epheſ. 2. 3. Firſt, generally naming the fleſh, or the whole man vnregenerate, which he afterwards deuideth into two kind, The fleſh; ſo calling by the generall name, that part of the ſoule wherein the luſt and will and vnbridled affections are, and our diſcourſing parts, or the very ſtrength of the Mind, of Knowledge, Iudgemēt, Memorie, Conſcience. Among whom euen wee all did once conuerſe in the luſts of our fleſh, doing the will of the fleſh, and of the diſcourſing parts.
All which hee calleth not halfe dead, but thorowly and wholy aVerſ. 1. foreigndead; leauing nothing vntounto man, which ſinne hath not defiled. Shewing further, that wee hauehave this by bforeign.nature, not by cuſtome or example, as elſewhere cRom. 5. 13, 14.hee prooueth by the death of little Infants, which neuer tranſgreſſed actually, as Adam did, dying as ſoone as they were borne, and yet ſinners by nature: for otherwiſe they could not dye, vntill the Law for ſinne was in the World: for Death raigned from ADAM vntounto MOSES, euen vponupon them which had not ſinned, according to the likeneſſe of the tranſgreſſion of ADAM: for, as our Sauiour dIohn 3. 6.ſaith, That which is borne of the fleſh (ſuch wee are all by nature) is fleſh, and, Who (ſaith IOB) eIob 13. 4.can giuegive a cleane thing out of that which is vncleane? Not one.
This naturall corruption, the Scripture calleth ſinne, fRom. 7. 17.becauſe it is the ſinke and puddle of all other ſinnes, and the Law gRom. 7. 23.of ſinne, which, as vtterly peruerting the whole ſtrength of nature, and contrary thereunto, hath an elegant addition giuen vntounto it, Heb. 12. 1. hforeign.Sinne that is ſo well fitted, to gird vsus in, as a curbe and a bridle, holding vsus backe, that wee are not able to runne the courſe that is ſet before vsus. Thereof it is, that all our actions are corrupted and naught. Rom. 3. 12. There is none that doth good, no not one. Rom. 7. 5. When wee were in the fleſh, ſinfull affections wrought in our members, to bring forth fruit to Death: which fruits hee ſetteth downe, Titus 3. 3. For euen wee alſo were fooliſh, diſobedient, ſeruing luſts and diuers kinde of pleaſures, leading our life in malicouſneſſe and enuie, hated and hating one another. And how can it otherwiſe bee choſen, but that all our fruits muſt needes bee vnſauourie and bad, when as the whole Tree and all the twigs and branches of it are rotten and naught?
Thirdly, and laſtly, it is called totall, in reſpect of both the parts of Righteouſneſſe, Pietie, and Iuſtice, which with all the powers of our ſoule and bodie, both by nature, and in all our actions, wee doe nothing elſe but continually tranſgreſſe. Therefore PAVL, Rom 1. 18. pronounceth of all men, that the wrath of God is reuealed from Heauen vponupon all impietie and iniuſtice of men, as thoſe that with-hold the truth (or thoſe ſmall ſparkes of light that God hath left them) in vnrighteouſneſſe, meaning, that by reaſon thereof they ruſh forth vntounto all vnrighteouſneſſe. And Epheſ. 4. 24. hee willeth our renewing to be in both theſe parts of Holineſſe and Iuſtice, as being corrupt in both by nature.
All men by nature are thus alike ſinfull, neither doth face more anſwere vntounto face, then one mans corruption anſwereth to another: but the fruits of ſinne are in ſome more aboundant: for as he that is ſicke of the Dropſie, the more he drinkes, the more he may: ſo men, by long cuſtome of ſinning, come at the length to ſuch an habit, that they are not afraid to laſh forth openly, audaciouſly, and impudently into all euill; caſting off all feare of God, and reuerence of man, as he ſhameth not to profeſſe of himſelfe in the iLuke 18. 4.Goſpell, and ſo come to bee Monſters and prodigious in all kinde of wickedneſſe. Of theſe the Apoſtle ſpeaketh, Epheſians 4. 19. Who caſting off all griefe, hauehave giuen themſelues to wantonneſſe, to worke all vncleanneſſe, euen with greedineſſe.
So much for their ſinfulneſſe.
Touching their miſerable and curſed eſtate: albeitFor the reſt. the wrath of God be fully and wholy powred forth vponupon1. The wrath of God vponupon them. all that ſinne, yet is it not ſo preſently: for being in his wiſdome and goodneſſe pleaſed to make a difference betweene Angels and Men offending, both for that their ſtate and caſe doth differ, and for the Elects ſake, whom he meant to take out of the Race of Adam, hee purpoſed with himſelfe not to ouer-whelme them at once, with the waight of his Iuſtice, as hee would the Angels that did tranſgreſſe, but in his merciemercy to ſpare them for a time, that ſo a way might be made for his, to come vntounto Repentance. This time is the whole courſe of their life▪ wherein they beare not the full burden of their ſinne that preſſeth downe to Hell, but feele onelyonly ſome light beginning of that heauy Iudgement which hereafter is to ſeize vponupon them, if by turning vntounto God, they doe not repent, and turne the ſame away. Therefore the Apoſtle kAct. 27. 26, 27ſaith, that God hath made of one bloud all Mankinde to dwell vponupon the face of the Earth, determining the oportunities of times which hee hath fore-ſet, and the ſet bounds of their habitation, that they may ſeeke the Lord, if ſo be by groping after him, they may finde him.
This is the reaſon why the whole courſe of our life is tearmed that Day, lIohn 9. 4.wherein we muſt doe good, before the night come, when none ſhall be able to worke: that time of mGal. 6. 8, 10.ſowing, either to the fleſh or Spirit; the Harueſt whereof ſhall be death or eternall Life: for ſuch as the houre of death findeth vsus, ſuch ſhall our doome be, and with nHeb. 9. 27.Death, the irreuocable ſentence commeth. None ſhall riſe againe to better the things he hath done in the dayes of his fleſh, whether they be good or euill. No Sacrifice any more for ſinne, no interceſſion for the dead, no Purgatory to make them cleane. But whoſoeuer by Chriſts purgation are not in this life waſhed from their ſinnes, ſhall after this life lye and rotte in their ſins foreuer.
The ſumme is, that albeit God in his merciemercy, for the cauſe before remembred, doe thus forbeare all, yet euen during oIohn 3. 18.this life, ſuch as hauehave no part in Chriſt, that is to ſay, all men in themſelues conſidered, are indeed and truly, though not fully, accurſed: for ſo the Scripture ſpeaketh, Hee that beleeueth not, is alreadie condemned. And pGen. 4. 11.GOD telleth CAIN, Curſed art thou euen whileſt thou now art aliue.
In this eſtate I conſider three things:
Firſt, The guilt of ſinne, whereof the qRom. 3. 9.Apoſtle witneſſeth, that all the World is ſubiect to the iuſt puniſhment of God. And againe, rHeb. 2. 15.that all men naturally and in themſelues conſidered out of Chriſt, are ſubiect vntounto bondage.
Secondly, As before, whileſt they ſtood in their integritie, inioying the comfort of a good conſcience, they had peace and quietneſſe of minde: ſo man had no ſooner falne, but feare and terrour came vponupon him. As wee ſee in Adam, Gen. 3. 10. I heard thy voyce, and was afraid. And as it may be ſeene in all the ſonnes of Adam, who in reſpect of ſinne, ſHeb. 2. 15.are in a perpetuall feare of death all their life long. Wherefore the tRom. 8. 15.Apoſtle noteth it the generall condition of all Mankinde, before they be renewed, to be poſſeſſed with the ſpirit of bondage vntounto feare: The fruit whereof is, the drawing vsus from God, and to make vsus flye from him, as from our Enemie, as Adam uGen. 3. 8.fled from the preſence of God, and hid himſelfe among the Trees of the Garden.
Thirdly, The particularities of this curſed & miſerable eſtate, which all the ſonnes of Adam doe welter and lye in all their life, are manifold, and of diuers kindes, comprehending xDeut. 28. 61, and 29. 20.all the plagues and puniſhments that may be thought of, written & not written: but the chiefe and principall of eueryevery ſort, as they lye in order, oppoſite to the happie and bleſſed eſtate before deſcribed, are theſe that follow:
Firſt, The wrath of God: for ſo the Holy Ghoſt ſaith, yIohn 3. 36.He that beleeueth not the Sonne, the wrath of God (now) abideth vponupon him. But this is not the full cup of his wrath,So farre, that all things, not bleſſings onelyonly, but his very graces turne to their ruine. the dregges whereof the wicked ſhall drinke hereafter: for that no man can indure, and liue: but qualified and mixed, that it breaketh out, yet no further then this, to turne all things to their ruine, not onelyonly outward bleſſings, wherein God lifteth them vp, that hee may with a greater force caſt them downe; but euen the good graces of God, and gifts of his holy Spirit, which all, through their owne fault, worke vntounto their euill, Chriſt is to them a Rocke z1. Pet. 2. 7.of offence, and ſet aLuke 2. 34.for a ſtumbling blocke; all bEſay 28. 13.the wholeſome inſtructions which he vſeth, his chaſtiſements and corrections to reclayme them, by their wickedneſſe are to make them fall to bee ſnared and in trapped; the c2. Cor. 2. 6.Goſpell is a ſauour of death vntounto death vntounto them; the dRo. 2. 4, 5, &c.bountie and long ſuffering of God ſerueth to the hardening of their vnrepentant heart. And this is contrarie to that louelove, wherewith God before imbraced man:
Secondly, Separation from the fellowſhip of God, as2. Separation from his preſence: Adam was caſt out of Paradiſe, the viſible teſtimonie of his preſence. In regard whereof, the Apoſtle eEpheſ. 4. 18.ſaith, We are eſtranged from the life of God, are fEpheſ. 2. 19.ſtrangers and forainers, and gEpheſ. 2. 17.farre off from him.
Thirdly, Loſſe of our ſoueraigntie, and conſequently,3. Loſſe of our former ſoueraigntie, and conſequently, of our power, inſomuch as both the creatures are become our enemies, of the power wee had to rule and to command: In ſo much as the Creatures that before were ſubiect to vsus, ſhaking off the yoke of their obedience, are, through Adams fall, armed to our deſtruction: the wilde beaſts of the field readie to deuoure vsus, and all the creatures to riſe vp againſt vsus. Wherefore the hIob 5. 22, 23.Holy Ghoſt noteth it a fruit of our reconciliation vntounto God, Not to bee afraid of the beaſts of the Earth, but to bee in league with the ſtones of the field, and to hauehave the beaſts of the field in peace, as being otherwiſe at warre and at defiance with vsus.
More then that, a thing moſt oppoſite to our formerand we Slaues to Satan. ſoueraigntie and dominion, Satan himſelfe, the moſt vileſt and moſt baſeſt of Gods Creatures, and the ſame our vtter Enemie, is become our Lord and Maſter, inſomuch as hee ruleth and raigneth ouer vsus after his owne pleaſure, haleth and pulleth vsus which way it pleaſeth him, and holdeth vsus faſt bound, as it were in chaines, to doe his will, being therefore called, The i2. Cor. 4. 4.God of this World, that blindeth the mindes of the vnfaithfull; the Prince kIohn 12. 31. and 16. 1….of this World, the lEpheſ. 2. 2.ſpirit that worketh effectually in the children of diſobedience, in m2. Tim. 2. 26.whoſe ſnares wee are, and holden captiues of him. Whereupon the Apoſtle ſaith, that by the miniſterie of the Goſpell, Wee nCol. 1. 13.are deliuered out of the power of darkneſſe, and freed oHeb. 2. 15.by Chriſt, from the bondage, which through feare of death wee were all our life ſubiect to. And hereof it followeth, that the Reprobate hauing, beſide the ſinfulneſſe of their nature, the Deuill, by whoſe ſwindge and ſway they are wholy led, ſo readie to kindle the coles; and to blow the fire of their owne corruption, can doe nothing elſe but ſinne.
Fourthly, A heape and multitude of all manner of euill,4. All kind of calamities. and calamities of all ſorts, which the Holy Ghoſt pDeut. 28.Deut. 28. doth reckon vp as fruits of ſinne; firſt, in body to be qVerſe 25.ſmitten before the enemies, r25, 48.captiuity & ſeruing of the enemie in famine, and in thirſt, & in nakednes, and want of all things, & in ſ50.great diſgrace, and to be t64.diſperſed and ſcattered into the furtheſt parts of the earth. In mind, a u65, 66, 67.trembling and heauie heart. In the morning to ſay, I would it were euening. To bee x28, 29.ſmitten with madneſſe, and with blindneſſe, and with aſtoniſhment, that they ſhall grope at noone day, as a blind man gropeth in darkneſſe.
Then, foraine in our poſſeſſions: firſt, wife and children, and then, in our goods: A y30.wife ſhall bee eſpouſed, and another ſhall lye with her; ſonnes z32.and daughters giuen vntounto a ſtrange people, and goe a41.into captiuitie. Touching goods in the Land, firſt, and the fruits thereof: to b30.build a houſe, and another to dwell in it; to plant the Vineyard, and another to eate the fruit; the c23.Heauens to bee braſſe, that no rayne ſhall fall, and thereby the Land to bee Iron, that no fruit ſhall grow; the ſeed d38.that ſhall ſowe the ground, to bee conſumed by the Locuſt; the e39.Vineyard by the Worme; all the f42.Trees and Fruits of the Earth, by the Caterpiller; the g40.Oliue Tree to caſt her Oliues. In goods: the h17.basket, & the Dough, the i18.increaſe of the Kine, and the flocke of the Sheepe to be accurſed; that which k29, 33.one hath, to bee taken from him by Rapine and Fraud; his l31.Oxe to be ſlayne before his eyes, and he not eate of it; his Aſſe taken away, and come no more to him; his Sheepe to bee giuen to his Enemies, and none to keepe him from this violence: And thus, for m48.outward ſuſtenance, to be brought to extreme penurie and want of all things; that n44.hee muſt bee driuen to borrow, and not able to lend. In eſtate and honour, the o43.Stranger amongſt them to climbe aloft, high, high, and they to come downe, lowe, lowe, the p44.Stranger to bee the head, and they the tayle. In ones name, fame and eſtimation to be a q37.taunt, a by-word and a Prouer be vntounto all people, and to get r20.ſhame and rebuke in whatſoeuer they ſet their hand vntounto. Particularly, of this kind are,
Firſt▪ Ignorance, loſing all that excellency of Wiſedome,Ignorance. Knowledge, and vnderſtanding, that was in Adam, and in ſtead thereof, a putting on a contrarie habit of blindneſſe and errour; a manifeſt fruit of ſinne, and ſo noted, Deut. 28. 28.
Secondly, Shame, comming from that nakedneſſeShame. whereby wee are ſtripped of all the ornaments of our Glorie, for that by ſinne, ſhame entred into the World, it is plaine, in that ſGen. 2. 25. compared with Gen. 37.before, Adam and his Wife were naked, and yet not aſhamed.
Thirdly, All kinde of paine, weakneſſe, and infirmitie; the tGen. 3. 19.woman in ſorrow to conceiue and beare; the man uGen. 3. 19. Infirmitie, Sickneſſe.in the ſweat of his browes, to eate his bread. Againe, xDeut. 28.: 1, 22, 27, 35.hunger, thirſt, wearineſſe, ſores, itches, ſickneſſe, &c. And that theſe and ſuch like are the fruits of ſinne, appeareth alſo by the warning our Sauiour gaue to him that hee had healed of his ſickneſſe, Iohn 5.Iehoua ſhall make the peſtilence cleane vntounto thee, vntill be hath conſumed thee. Iehoua ſhall ſmite thee w…h a Conſumption, and with the Feuer, and with a hot burning Ague, and with a feruent heate Iehoua ſhall ſmite thee with the Botch of Egypt, and with the Eme…ods, and with the Scabs, and with the Itch. Iehoua ſhall ſmite thee in the knees, and in the thighes, with a ſore Botch, that thou canſt not be healed, euen from the ſole of thy foot, vntounto the top of thy head. and in the end Death, which is the ſeparation of ſoule, and bodie. 14. Behold, thou art made whole, ſinne no more, leſt a worſe thing come vntounto thee. Therefore, Mat. 9. 2. when hee was to heale the man ſicke of the palſie, hee ſaid vntounto him, Be of good comfort, ſonne, thy ſinnes are forgiuen thee.
Fourthly, Death, the ſeparation of the ſoule and bodie. So the Apoſtle telleth vsus, Rom. 5. 12. Through death ſinne came into the World: which bodily death is a part of that death threatned at the firſt, Gen. 2. 17. What day thou eateſt of it, thou ſhalt dye. And this is, as it were the laſt and vttermoſt period of all our former miſeries, in which one they all are comprehended: for in death our ſhame, weakneſſe, and diſhonour is moſt apparant, as the Apoſtle ſaith, 1. Cor. 15. 42, 43. that our bodie is ſowne, that is, buried and committed to the ground, in corruption, in diſhonour, and in weakeneſſe.
And of this nature is a y1. Co 15 51, 52. 1. Theſ. 4. 15, 16. Yet in all this, ſome reliques of former dignitie doe remaine, namely, in the minde.miſerable change like to death, which ſhall befall them that are aliue in the latter Day.
But in all this, God hath beene pleaſed to vſe a temper, leauing ſtill ſome reliques of our dignitie and firſt condition. That part indeed of his image, which ſtandeth in righteouſneſſe and true holineſſe, is quite and cleane aboliſhed, that not ſo much as any ſteps or fragments doe remayne; the zEpheſ. 2. 1.Apoſtle bearing witneſſe, that we are borne dead in ſinne: but the Image of GOD ſtandeth alſo in the excellencie of man, aboue other Creatures; of which dignitie or excellencie, but not of holineſſe or Innocencie, ſome reliques wee carrie yet about vsus,
And they are, firſt, in the minde or bodie alone, and by themſelues conſidered, then in the whole man: In the minde.
Firſt, Common principles of good and euill, whichCommon principles of good and euil, (ſparkes of that light of nature) the aRom. 1. 18.Apoſtle calleth Truth, that is, ſome ſeed of the eternall Truth, both for knowledge of God, and of our duties to our brethren, as that there is one God, and that the ſame God is to bee ſerued; that hee rewardeth thoſe that keepe his Law, and puniſheth the tranſgreſſors; that men muſt reuerence their Superiours, and not harme their Neighbours, nor doe iniurie one vntounto another. And from this light that euerie one carryeth about him, and is borne and bred together with him, commeth the Law of nature, that nature, which now wee hauehave ſince the fall of Adam: therefore, Iohn 1. 9. it is ſaid, that eueryevery man comming into the World, is lightened therewithall.
And this ſerueth notably for the collection and gathering of his Church out of the wicked World: for if all common honeſtie, all ſeedes of comelineſſe and vertue were vtterly extinguiſhed and put out, how could either the Church bee gathered at all, or preſerued, or kept when it is once gathered?
Secondly, A conſcience when we doe amiſſe, whereof& ſome ſeedes of conſcience, naturally ſome ſeedes are left in euerie one, the better to repreſſe the vnbrideled courſe of our affections, howſoeuer ſome ſtruggle to ſhake them off, Rom. 2. 15. their conſcience accuſing or excuſing.
Now, this light of Nature and ſeedes of conſciencewhich notwithſtanding are wholy ſinfull, left in man, are good and holy things in themſelues, and of their owne nature, but in vsus vtterly corrupt and naught: All whoſe parts and powers are wholy tainted and defiled with ſinne; that truly the aTitus 1. 15.Apoſtle ſaith, Both our minde and conſcience is defiled:
Therefore they ſerue not at all to iuſtifie vsus, as thoughand doe but ſerue partly to keepe men from breaking forth, without all ſhame or regard of honeſtie, partly to make them vnexcuſable. by our owne Wiſedome, Reaſon, Will, Deſire, or Affections, wee were able to doe or to indeuour that that is good, but partly to keepe men from breaking out, without ſhame, vntounto an ouer-bold and audacious defiance of all godlineſſe and honeſtie, partly to make vsus inexcuſable in the ſight of God, Rom. 1. 20. For firſt, thoſe ſeedes of Truth and Light, which wee hauehave of God, are ſo farre from being our guide to leade vsus vntounto Heauen, the ſame being the proper office of Chriſt, Who bIoh. 14. 6.is the Way, the Truth, and the Life, as contrariwiſe they conuince vsus eueryevery mothers childe, both of impietie to God, and iniuſtice to men; in that wee ſhew not forth the power thereof in our liues, but reſtrayne and keepe it backe vniuſtly, to doe quite the contrarie: Inſomuch as men naturally knowing cRom. 1. 19, 20God, both his eternall Power and Godhead, yet they glorifie him not as God, but wax vaine in their reaſonings and diſputes, and ruſh forth into all vnrighteouſneſſe againſt men, as the Apoſtle there at large declareth. And the like may bee ſaid of the conſcience alſo, that it tendeth onelyonly vntounto this, to take away all excuſe from vsus, Rom. 2. 15. So as our Deſire, Will, Affections, retayne now no part of our former conſcience, but are wholy brutiſh, ſenſuall, and ſlaues vntounto ſinne, as wee heard before: Not that hereby wee take away all freedome of will from man, but we teach, that the ſame hath place onelyonly in the naturall inclinations common to all liuing Creatures, which naturally ſeeke their own good, life, nouriſhment, maintenance, preſeruation, propagation, &c. or in the outward actions of this life for matter of manners, gouernment of Houſes, Families, Common-wealth, Cities, &c. but not to doe the things that are good and pleaſing vntounto God.
The reliques of our former dignitie that yet remaineIn the bodie a kind of maieſtie: in the bodie, are cGen. 9▪ 6.Maieſtie and comelineſſe of perſon, which bring men many times into a louelove and admiration of vsus.
In the whole dGen. 9. 2.man there is a certaine ſoueraigntie, that keepeth in awe the brute Creatures, inſomuch asIn the whole man, a certain ſoueraigntie, that keepeth in awe the brute creatures. The creature here (through the fall of mā) receiueth an impaire of his firſt perfection many ſauage beaſts, that farre excell man in ſtrength, doe willingly yeeld themſelues to be tamed of him.
Laſtly, the puniſhment of mans tranſgreſſion reſteth not in man alone, it is of a more large extent, & reacheth, for mans ſake, to the other creatures: for as they were for his ſeruice and command made in all excellencie of perfection: So by the fall of Adam he hath not onelyonly vndone himſelfe and his poſteritie, but euen the brute beaſts and all the dumbe creatures are impayted by it, & grone vnderunder that impayre: for ſo God pronounceth, Gen. 3. 17. Curſed bee the earth for thy ſake. And againe, Ʋerſe 18. Brambles and Bryers ſhall it bring forth vntounto thee. And the Apoſtle, Rom. 8. 22. The whole Creation (that is, all the things created) grone and trauaile together, vntounto this preſent time. And that, hee calleth there vanitie, or a vaniſhing and a flitting eſtate ſubiect to corruption and decay, they hauing a part in the puniſhment of man, to agrieue his curſe, and to make it more appeare how fearfull his tranſgreſſion was, whereof all the Creatures, and the whole frame of the Creation doth feele the ſmart, as eRom 8. 20.Paul ſaith, They are ſubiect vntounto vanitie for him that ſubdued them, that is, to obey the Creatours pleaſure, who by caſting them into this vanitie, would leaue it teſtified, how much he is offended with man, for whoſe good he had created them in a farre more excellent condition.So much of that which is in part. The fulneſſe of the curſe after death, is damnation with the Deuill and his angels.
This which you hauehave heard, is that miſerable and wretched eſtate which ſinne hath drawne vponupon all the ſonnes of Adam, ſo long as they liue in this World. That which we call full curſedneſſe, is a ſorer and a more grieuous puniſhment, the full cup of Gods heauie indignation, inſupportable of all his Creatures: No Angell, no man, not all the Angels or men of the World able to before it, or to indure the leaſt brunt of it: but forceth miſerable man, vponupon whom it lighteth, downe into Hell, that horrible place of darkneſſe, where they indure euerlaſting torments with the Deuill and his angels; ſuch as no tongue can expreſſe or vtter: And therefore it is called, The f2. Theſ. 1. 9.deſtruction of the creature, The ſecond gReuel. 2. 6. & 21. 8.death, h1. Cor. 11. 32.damnation: and there is ſaid to bee iMat. 22. 13. & 25. 30.weeping and wayling, and gnaſhing of teeth: for firſt, they are ſeparate and quite cut off from the gracious preſence of God. Preſent indeed they find and feele him by experience; but that preſence ſeparated from his fauour, is an increaſe of their feare and horrour: not onelyonly ſo, but the wrath of God ſenſibly purſuing them, giueth no reſt vntounto their ſoules, but as a Worme biteth and gnaweth on them continually; the fearefulneſſe of which torment what heart is able to conceiue? But to giuegive ſome glimpſe of it, the Scriptures vſe diuers names, The kMar. 9. 43, 44 45, 46, 47.Worme that neuer dyeth, Hell fire, Vnquenchable fire, The lReuel. 19. 20. & 20. 10, 14.burning Lake. Therefore wretched and fearefull is their condition, yea, thrice miſerable are they, and happie had it beene for them, if neuer they had beene borne, as alſo our mMat. 26. 24.Sauiour Chriſt doth ſay.
Two circumſtances there are, whereby theſe torments inſupportable in themſelues, are made yet more grieuous.
Firſt, By the place, Hell, where they are kept faſt bound in chaines and fetters of darkneſſe. In regard whereof it is called Outer nMat. 22, 13. & 25. 30.Darkneſſe.
Secondly, By the eternitie of the puniſhment, oMat. 18. 8. 2. Theſſ. 1. 9. Dan. 19. 2.being euerlaſting, without all hope of ranſome: no ſtrong nor mightie man to be looked for, that may breake this Priſon, and let the Priſoners looſe; no end of puniſhment, nor hope of any end; alwayes dying, and neuer ſeeing an end of death; Their pEſay 66. Mat. 9. 44, 45, 46, 48.Worme neuer dyeth, their Fire neuer goeth out; they finde not ſo much as one qLuke 16. …4.drop of cold water at any time to quench their thirſt. A paine otherwiſe not ſo grieuous, if it hauehave no intermiſſion, nor hope of any eaſe, is worſe then a thouſand deaths. O how much more then doth this exceede, which with the firſt waight thereof breaking the very bones, and all the veines and ſinnewes of their heart, muſt needes in the euerlaſting continuance of it infinitely be increaſed.
The ſinfulneſſe annexed to this eſtate, is hatred of God, finall deſperation and the full height and top of all iniquitie, as in the damned ſpirits we ſaw before.
Further, to this eſtate three things are proper:In ſoule preſently, till the latter Day.
Firſt, it lighteth vponupon men, one by one, preſently after death. So hath the wiſdome of God ordayned, that when the courſe of this life is runne out, Iudgement ſhould then beginne vponupon the ſoules both of the Elect and Reprobate, preſently departing into their place of ioy or of torment: a third place there is not any. So ſaith Peter t1. Pet. 3. 19.of the wicked, diſobedient in the time of NOAH: That their ſpirits are in Priſon, chayned with the fetters of darkneſſe. And the Rich man, as ſoone as he dyed, was caſt into Hell: for (being in Hell) ſaith our uLuke 16. 23.Sauiour Chriſt, in torments, he ſaw ABRAHAM a farre off, and LAZARVS in his boſome.
For men, in this moſt excellent part of theirs periſh not like bruit beaſts, as the Sadduces of old, and now-adayes the Libertines doe teach: neitherSadduces and Libertines. doth their ſoule vaniſh in the Ayre, or dye with the bodie, till the time of the reſtoring of all things, which is contrarie to the propertie of that ſpirituall nature, but it ſtill liueth and continueth either in paine or comfort, Mat. 10. 28. Bee not afraid of them that kill the bodie, but are not able to kill the ſoule.
Secondly, Their ſoule onelyonly feeleth this heauie torment, their bodies reſting in the graue, till the time of the diſſolution of all things.
Thirdly, The condition that men alſo muſt vndergoe in the end, is the whole extremitie and fulneſſe of Gods wrath to ſeize then vponupon them, many degrees heauier then the puniſhment they felt before: that Iudgement going before the great and ſolemne Day, wherein all fleſh is to bee preſented before the Iudge of all the World, as it were a pettie Seſſions before the grand Aſſiſes. Wherefore the Apoſtle calleth the laſt Day, in reſpect of the wicked, xRom. 2. 5.A Day of wrath, becauſe then God will tread out the full Wine-preſſe of his wrath: and y2. Pet. 2. 9.Peter by excellencie, A Day of Iudgement, whereto the wicked are reſerued to be puniſhed. And againe, z2. Pet. 3. 7.A Day of Iudgement and deſtruction of vngodly men.
For to this purpoſe will God rayſe vp their bodies in the latter Day, that ſo their bodie and ſoule which hauehave both ſinned together, may be both together puniſhed: whereof they ſhall then receiue their ſentence and laſt doome, with execution accordingly. But of theſe two Doctrines, the Reſurrection and the laſt Iudgement, wee ſhall hauehave iuſt cauſe to ſpeake more fully and at large hereafter.
A miſerable change to ſuch men as then are liuing,A miſerable change to ſuch men as then are liuing. ſhall bee in ſtead of a death, and riſing from it. The creature is then alſo ſubiect to an vtter abolition ſhall be in ſtead of a death and riſing from it.
The creature alſo, to make the curſe of man the greater, is then ſubiect to an vtter abolition, hauing in the meane time their being and continuance for the Elects ſake, as the a2. Pet. 3 9.Apoſtle Peter teacheth, when to the wicked Scorners, that make a mocke of the Comming of Chriſt, and of the end of the World; for that all things continue hitherto, as they were from the Creation; hee oppoſeth the patience of God, deferring the ſame becauſe of the Elect: for whoſe ſake hee holdeth vp the World, till their number bee fulfilled, that none of his might periſh. And ſo, that ſaying of Salomon, Pro. 10. 25. may not vnfitly be interpreted, howſoeuer another ſence ſerueth very well, That the iuſt man is the foundation of the World: yet true it is, the Creature ſhall not at the laſt Day be in fact vtterly done away; but that is not long of the deſert which the ſinne of man had brought vponupon them, but by a further merciemercy of God towards the Elect, for whoſe comfort in Chriſt they ſhall ſtand, and be renewed: an euident proofe, that, otherwiſe, in the damnation of all fleſh, they ſhould vtterly hauehave beene aboliſhed.
The end of the firſt Booke.