that there may be but one shepheard and one sheep-fold the tenth chapter of John and the sixteenth verse Husbandry and keeping sheep lawfull and why By which titles we may collect that both their callings are allowed of God and for the profit that they be serviceable the wise man saith of them the King is maintained by husbandry the fifth chapter of Ecclesiastes and the ninth verse And for Abells trade the seventh chapter of the Proverbs and the twenty sixth verse The fleece of the lambs serve for thy cloathing and the goats milk for thy food So that both are profitable And in regard of the great profit that God vouchsafeth to mankinde by both all men doe testifie their thankfulnesse to God for so great a benefit not only at the bringing of harvest in the ninth chapter of Esay and the third verse but at their sheep-sheering in the first of Samuel the twenty fift chapter and the second verse And in the second of Samuell the thirteenth chapter and twenty third verse by the example of Naball and Absalom from whence we learn not to set our selves to vain and unprofitable trades but such as are both allowed of God and serviceable to men More particularly if we ask what ground Adam had for this division we shall finde that there are two of great importance 1. Reason From Gods commission the ground of both trades The first From Gods commission to Adam in the first of Genesis and the twenty eighth verse where he willeth him to till the earth and to beare rule over all the beasts and Cattell on the earth So that God will have men to doe two things the one to follow husbandry the other to keepe sheepe and other cattell For Gods will is not that the earth shall be covered with nettles like the slothfull mans vineyard in the twenty fourth of the Proverbs nor that the cattell should wander about the mountaines and be scattered without any shepheard to seeke after them in the thirty fourth of Ezekiell But will have the one painfully tilled and dressed by the hand of the husbandman and the other diligently and carefully looked unto by the shepheard This was Adams commission and therefore he trained up his sons accordingly 2. Reason Again The earth it self taught Adam thus to dispose of his Children which as we know divideth it self into arable and pasture ground the one to bear Corn the other to feed and rear up Cattell whereupon as we see Adam delivereth to Cain the charge of Tilling that part which is arable and to be plowed and Abell is seized of the pasture grounds The prioritie is given to husbandry which is a calling of more excellency than the other and therefore is committed to the elder son For the earth being tilled and sowed by the husbandman bringeth forth bread to strengthen mans heart in the hundred and fourth Psalm and the necessity whereof is such as albeit it be an unkinde part for Cain to kill Abell that is that no ground be left for pasture yet it is a more unkind part for Abell to kill Cain that is that pasture should eat up arable ground The second ground And this ground taken from Gods commission bringeth forth a second ground For if there must be diverse works as there must be where God appointeth diverse vocations there are required diverse gifts for the performance of those works Cain must have a gift meet for him that shall till the earth And Abell being a shepheard must have that abilitie that is fit for that vocation Severall gifts required in severall vocations and why In regard of which variety of works the Apostle saith Every one hath his proper gift af God one after one manner another after another in the first to the Corinthians the seventh chapter and the seventh verse to teach us that severall gifts are to be imployed in severall vocations We live either by care of minde or labour of body and why In the sentence uttered by God we have seen that it is Gods will that every one shall live either by the care of his minde or by the sweat of his body For as members of our naturall bodies have their severall offices in the twelfth chapter to the Romans and the twelfth chapter of the first Epistle to the Corinthians So as all the members doe not labour for some doe only take care as the eye and the ear other doe labor and sweat as the hands and feet in the body Politick there are divers members and they accordingly have severall gifts from God For as there is not only labour but danger so God hath qualified some men with gifts of minde fit for the preventing and avoiding of the one and to others he hath given strength of body to endure and sustain the other Some callings require more the first than the latter and why As there are some trades that require sweat and labour and very little care so there are callings that require great care and providence and lesse labour and therefore God distributeth severall gifts for the performance of them To some he giveth more strength of body and great limbes to others he giveth excellency of wit to foresee and prevent danger Gifts given to one denyed to another and why He giveth not to all men gifts alike but denyeth to one that which he giveth to others That the eye should not say to the foot I have no need of thee in the twelfth chapter of the first Epistle to the Corinthians but that all might be ready to succour one another The tilling of the ground requirethgreat paines and labour and consisteth of great strength of body but the office of a shepheard is not a matter of paines so much as of foresight and providence And therefore husbandmen that take great bodily paines after their seed is sowen have many holidayes and a long time of rest but the office of keeping sheepe and the care belonging to it never ceaseth but lasteth day and night Such was the care that Jacob had of Labans sheepe in the thirty first chapter of Genesis and the fourtieth verse Such care did the shepheards take every night whome the Angells found watching all night in the second chapter of Luke Therefore God giveth Cain a more strong body but Abell as his calling required lesse bodily paines so he was more weake of constitution and was 〈◊〉 with more sharpnesse of wit than his Brother Before we speak of the second calling because this diversity requires a choice to be made Abell must not be made a husbandman nor Cain a shepheard Children to be set to trades they are capable of and why That example of Adams distribution in this point should make us set our children to such trades as they are capable of David was not accustomed to bear Sauls heavie Armor but was fitter to use the sling in the first of Samuell the seventeenth chapter and the thirtie
it wast thou taken for dust thou art and unto dust shalt thou return p. 321 Vocavit autem Adam nomen uxoris suae Chavvam eò quòd ipsa mater sit omnium hominum viventium 20. And Adam called his wifes name Eve because she was the mother of all living p. 327 Fecitque Jehova Deus Adamo et uxori ejus tunicas pelliceas quibus vestivit eos 21. Unto Adam also and to his wife did the Lord God make coats of skin and cloathed them p. 330 Et dixit Jehova Deus Ecce homo estne sicut unus ex nobis cognoscendo bonum et malum nunc igitur videndum ne extendens manum suam accipiat etiam de fructu arboris vitae ut camedat victurus in seculum 22. And the Lord God said Behold the man 〈◊〉 become as one of us to know good and evill And now left be put forth his hand and take also of the 〈◊〉 of life and live for ever p. 〈◊〉 Emisit itaque eum Jehova Deus ex horta Hedenis ad colmdum terram illam ex quâ desumptus fuerat 23. Therefore the Lord God sent him forth from the garden of Eden to till the ground from whence he was taken p. 329 Quumque expulisses hominem instituit à parte anteriore horti Hedenis Cherubos ftammam quae gladii 〈◊〉 ad custodiendum viam quae ferebat ad arborom vitae 24. So he drove out the man and he placed at the east of the garden of Eden Cherubims and a flaming sword which turned every way to keep the way of the tree of life Index Concionum in Caput quartum Geneseôs The Contents of the Sermons preached upon the fourth chapter of Genesis DEinde Adam cognovit Chavvam uxorem suam quae ubi concepit et peperit Kajinum dixit Acquisivi virum à Jehava 〈◊〉 pergens 〈…〉 fratrem ipsius Hebelum Gen. 4. 1.2 And Adam knew Eve his wife and she conceived and 〈◊〉 Cain and said I have gotten a man from the Lord. And she again bare his brother Abel p. 363 Fuit que Hebel pastor gregis et Kajin fuit agricola And Abell was a keeper of sheep but Cain was a 〈◊〉 of the ground p. 369 Fuit autem post dies 〈◊〉 quum obtulit 〈◊〉 de 〈◊〉 terrae munus Jehovae Et ipse 〈◊〉 Aebel 〈◊〉 de primogenit is gregis sut et de adipe eorum vers 3.4 And in process of time it came to passe that Cain brought of the fruit of the ground an offering to the Lord. And Abel he also brought of the firstlings of his flock and of the 〈◊〉 thereof p. 374 Respexitque Jehova ad Hebelum et ad munus ejus Ad Kajinum 〈◊〉 et 〈◊〉 minus ejus non respexit 4.5 And the Lord had respect unto Abel and to his offering But unto Cain and to his offering he had not respect p. 381 Quapropter accensa est ira Kajini valdè et cecidit vultus ejus And Cain was very wrath and his countenance fell p. 388 Tum dixit jehova Kajino Quare accensa est ir a tua et quare cecidit vultus tuus Nonne si bene egeris remessio siverò non bene egeris prae foribus est peccatum excubans 6.7 And the Lord said unto Cain Why art thou wrath and why is thy countenance fallen If thou dost well shalt thou not be accepted and if thou dost not well sinne lyeth at the dore p. 393 At ergate est appetitus illius et tu praees illi And unto thee shall be his desire and thou shalt rule over him p. 398 Post colloquebatur Kajin cum Hebelo fratre suo evenit autem quum essent in agro ut in surgens Kajin in Hebelum fratrem suum interficeret eum 8. And Cain talked with Abel his brother and it came to passe when they were in the field that Cain rose up against Abel his brother and slew him p. 407 Quamobrem dixit Jehova Kajino Vbi est Hebel frater tuus qui dixit Non novi An custos ego sum fratris mei 9. And the Lord said unto Cain Where is Abel thy brother And he said I know not am I my brothers keeper p. 415 Dixit verò Deus quid fecisti eoce vocem sanguinum fratris tui me ab 〈◊〉 humo inclamantium 10. And he said What hast thou done the voice of thy brothers blood crieth unto me from the ground p. 422 Nunc it aque tu maledictus esto exsul ab ista terra quae aperuit os suum ad excipiendum sanguinem fratris tui è manu tua Quum humum ipsam colueris ne pergito edere vim suam tibi vagus et infestus agitationibus esto in terra 11.12 And now art thou cursed from the earth which hath opened her mouth to receive thy brothers blood from thy hand When thou tillest the ground it shall not henceforth yeeld unto thee her strength a fugitive and a vagabond shalt thou be in the earth p. 428 Tum Kajin dixit Jehovae Major est poena mea quam ut sustinere possim 13. And Cain said unto the Lord My punishment is greater than I can bear p 435 En expellis me hodie à superficie istius terrae ut à facis tua abscondam me cumque vagus sim et infestus agitationibus interra si 〈◊〉 fuerit qui me invensat interficiet me 14. Behold thou hast driven me out this day from the face of the earth and from thy face shall I be hid and I shall be a fugitive and a vagabond in the earth and it shall come to passe that every one that findeth me shall slay me p. 443 Dixit verò Jehova illi Propterea quisquis interfecerit Kujinum septuplo vindicator imposuit Jehova Kajino signum ne cum caederet ullus qui foret inventurus cum 15. And the Lord said unto him Therefore whosoever slayeth Cain vengeance shall be taken on him seven fold And the Lord set a mark upon Cain lest any finding him should kill him p. 450 Egressus itaque est Kajin à facie Jehovae consedit in terra Nodi ad Orientem Hedenem versùs 16. And Cain went out from the prefence of the Lord and dwelt in the land of Nod on the East of Eden p. 456 Et cognavit Kajin uxarem suam quae concepit peperit Chanocum quamobrem studebat aedificare cavitatem vocavit nomen civitatis illius de nomine filii sui Chanoc 17. And Cain knew his wife and she conceived and bare Enoch and he builded a Citie and called the name of the Citie after the name of his sonne Enoch p. 462 Deinde Chanco natùs est Hirad Hirad 〈…〉 Mechuajël verò Methuschaëlem Methuschaël 〈…〉 Assumpsit autem sibi Lemec 〈◊〉 duas 18.19 And unto Enoch was born Irad and Irad begat Mehujael and Mehujael
ninth verse Another confesseth himself unfit to be a Prophet seeing he was alwaies an husbandman therefore men must followthose trades of life for which they are fit The want of which discretion is the confusion of Church and Common-wealth Inconvenience of the contrary There are saith Salomon that have the price of wisedome in their hands and have not wisdome in their hearts in the sixteenth chapter of the Proverbs Such as have preferment in places where they deserve it no contrary-wise it is a great benefit to the Common-wealth when men set their children to such trades as they are fit for Examples So Jacob seeing that Isaac had great bones made him an husbandman and perceiving that Zabulon delighted in the waters he imployed him in navigation and perceiving that Juda was strong and politick fit to bear rule made a magistrate of him in the fourty ninth chapter of Genesis and the thirteenth verse Which thing when it is not observed when Saul a mighty and strong man fit for war is among the Prophers in the first of Samuell the tenth chapter then is there a great confusion Such as will imploy themselves in the ministery of the Gospell must not be young Schollars in the first of Timothie and the third chapter Nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second of Peter and the third chapter Nor without ground and soundnesse of judgment and knowledge for such undertake that which they are not fit for The conclusion is that which the Apostle St. Paul saith Such as have diverse gifts we should imploy them to the glory of Christ our head from whom we receive them in the twelfth chapter of the Romanes and the sixt verse And that every one as he hath received the gift so he doe dispose and minister the same one to another as God disposeth of his manifold graces in the first of Peter the fourth chapter and the tenth verse Ground of Abells calling keeping sheep The second calling wherein Abell was sent hath this ground the husbandman is occupied in tilling the ground which is a thing without life But sheep are living things and they that undertake to keep them must have an oversight to keep them in order And because they are of all cattell most subject to wander they must be kept in with bands in the eleventh chapter of Zachariah In regard of the great care that shepheards take of their flock the Governors of Common-wealths are termed by the name of shepheards So the Prophet Jeremiah speaking of temporall Magistrates I will give you Pastors which shall feed you with wisdome and understanding in the third chapter of Jeremiah and the fifteenth verse And the false Prophets are called false Shepheards in the eleventh chapter of Zachariah The necessity of temporall and spirituall shepheards and why And of the people that are without a Governor it is said Let not the Lords people be as sheep without a shepheard in the twenty seventh chapter of Numbers And for ecclesiasticall government Christ saw the people As sheep that have no shepheard and had compassion of them in the ninth chapter of Matthew and in the thirty fourth chapter of Ezekiel That which is performed to sheep by the shepheards as the leading of them forth the bringing them in pasture the gathering of them together being dispersed the defending of them from violence All this is ascribed to the Prophets that should teach Gods people and sheep of his pasture The sheep are subject to be torne in pieces by the Bears and Lions in the first of Samuell and the seventh chapter And The fat sheep will kick against the young and weak sheep in the thirty fourth chapter of Ezekiel Against which injuries the shepheard is to defend them which is a representation of that oversight that Magistrates have of the people Therefore God took Moses from keeping of sheep to be governor over his people in the third chapter of Exodus And David from following the ewes great with lamb was chosen to be King over Israel in the seventy eighth Psalme As if by keeping of sheep they had been trained up and made fit to govern men Therefore as in Abell is represented the care and oversighted that temporall magistrates have over their people and subjects So Joseph is called the shepheard of Israel in the fourty ninth chapter of Genesis And Cyrus is called Gods servant and shepheard in the fourty fift chapter of Esay And for ecclesiastiall government that is no lesse set out in the care of shepheards And therefore Christ who is the chief shepheard saith to Saint Peter Pasce agnos meos in the twenty first chapter of John Fuit autem post dies multos quum obtulit Kajin de fructu terrae munus Jehovae Et ipse quoque Hebel obtulit de primogenitis gregis sui de adipe eorum Gen 4. 3. Aprill 22. 1599. THESE two Bretheren as we have heard Abell a patern of the Saints Cain of the wicked are the great patern of the maine division of the world that is Abell is a patern of the Saints and Church of God and Cain of fleshly and wordly minded men Concerning whom from the beginning we have already considered two parts First the disposition of their natures Secondly their vocations Thirdly we are at length come to their Religion which howsoever it be last regarded of men yet ought it to be first in place First provides for religion Secondly for trades and why For howsoever Adam after the fall did provide for Religion in the last place yet as Christ saith Non sic fuit ab initio in the ninth chapter of 〈◊〉 Therefore we are first to enquire of Gods service and after to provide for trades and occupations as the Prophet exhorteth Stand in the way and behold and aske for the old wayes in the sixth chapter of Jeremiah and the fifteenth verse Division in four parts touching this Religion Touching their Religion we have to consider four points First the antiquities and generalities of it Secondly the kindes of it that is Cains oblation and Abell's sacrifice Thirdly the ground and reason why they performed this service to God Fourthly the warrant they had for it 1. The antiquity of it being first First for the Antiquitie of this kinde of worship in offering up to God we are to know that there is no act of Religion remembred in Scripture before this offering of Cain and Abell Examples And therefore the Apostle sheweth that the Sacrifice which Abell offered up to God was the first fruit of faith that ever was shewed in the eleventh chapter to the Hebrews and the fourth verse 1. In the law of nature As it was the first before the flood so in the new world when all things had been drowned with the flood the first service done to God was the offering of Noah upon an Altar which he made as it is in the eighth chapter of
building of the Tabernacle as it is in the 〈◊〉 fift chapter of Exodus and therefore the poor widow was commended no less for that little which she put in of her penury than the rich men in the one and twentieth chapter of Luke The Churches of Macedonia were so carefull hereof that in their extream penury their liberalitie abounded in the second Epistle to the Corinthians the eighth chapter and the second verse they were willing to their power and beyond their power to shaw their liberality The difference between almes and offerings There is a difference between almes and almes as Paul sheweth in the twenty fourth of the Acts and the seven centh verse I came and brought almes and offerings That distribution which they of Macedonia made to the poor 〈◊〉 at Jerusalem in the fifteenth chapter to the Romans and the twenty sixt verse is not that oblation which the Apostle speaketh of in the fourth to the Philippians and eighteenth verse where the Apostle saith I received from you an odor that smelleth sweet a sacrifice that is acceptable and pleasant to God That which is offered to Christ and given to holy uses is one thing and that which is given to the poor is another Note For the offerings themselves both Cain and Abel offered but not alike Abel had respect what he offered and made great choice of his oblation he offered not in firse dierum as Cain but primitias gregis and not the meanest but the fattest of his sheep and therefore God hath speciall regard of Abel But as for Cain as he had no regard what he offered so God had no repsect to his 〈◊〉 The quality and quantity of Abel's sacrifice As here Moses sheweth the quality of Abel's offering that it was the fattest he could finde so the Apostle sheweth the quantity of it obtulit plurimam hostiam in the eleventh to the Hebrews and the fourth verse for he had a regard to the Majesty of that great God from whom he received all that he had and therefore serveth him with the best How Gods eye was upon Cain and his sacrifice But to Cain and his oblation he had no regard Gods eye upon Cain was not as the eye of a Cockatrice that is hurtfull only he dealeth with Cain privatively and not positively withdrawing from Cain that favour and good liking which he shewed to Abell The question is therefore why Cain was not regarded If the same faith had been in him which was found in Abel he had been respected He had obtulit as well as Abel but not fides but because he wanted faith his oblation and his person was not respected quia sine fide impossibile est placere Deo Hebrewes the eleventh chapter and the sixth verse What an oblation is Oblation is an outward testimony of that inward reverence we have of God whom we acknowledge to be our superior How to be offered from whom we receive all help and succour Note and to whom therefore we submit our selves This perswasion of Gods goodnesse must first be setled in our hearts and then we outwardly testific our faith that when we offer to God a little we testifie that all cometh from him But this faith and inward perswasion Cain wanted and consequently in making an outward testimony of that which was not in him he played the hypocrite and was therefore rejected Men doe first require the heart and inward affection and then the outward testification much more will God require it at our hands and we cannot deceive him with outward shewes who trieth the 〈◊〉 and heart Second question Secondly but why did Cain offer If he had offered by faith it would have brought forth as good effects as Abel's faith did Respects why Cain offered But therefore he offered not by faith yet he must of necessiry offer for these respects 1. fearing more to offend his Father than God First as Esau forbore to kill his brother till the dayes of mourning for his Father came Genesis the twenty seventh and the fourty first verse because he durst not offend his Father so Cain offered because he durst not offend his Father Adam being a religious man would have been offended if he had not offered so the reason why his offering was not respected was because his fear toward God was taught by mens precepts Matthew the fifteenth chapter this was the way of Cain of which the Apostle saith woe be to them that follow the way of Cain Jude the eleventh verse Men pleasers hypocrites Secondly he thought he must of necessity offer to please other men for he was in the number of those that have a shew of godliness but deny the power thereof the first to Timothy and the second chapter and this makes the sacrifices of the wicked abominable before God because they come as though they had respect to serve God only but it is but to please men Third question Thirdly seeing faith is the gift of God why was he not endued with faith which might make his person and his oblation acceptable to God as well as Abels The answer is out of Job He was one of those that are abhorrers of the light rebelles lumini the twenty fourth chapter of Job and the thirteenth verse What the light of nature taught Cain in offering what ground had Cain to offer but only the light of nature which taught him that God only is able to help in time of need that it is he that gives all things But it tels us not only thus much but shews us what kinde of oblations must be offered to God that is prima primo and the best things to him that is best and of greatest majesty The Lord is a great King and his name is terrible the first chapter of Malachi and the fourteenth verse therefore we must beware what we offer to him Question answered Rebels to the light of nature deprived of the light of faith and why But Cain was rebellious to this light and because he used this talent evill he is deprived of this light of faith the twenty fifth chapter of Matthew and the twenty eighth verse for the light of nature is as the light of a candle shining in a dark place till the day star that is the light of faith arise in our hearts the second Epistle of Peter the first chapter and the nineteenth verse And he that is not faithfull in little how shall much be committed to him the sixteenth chapter of Luke and the tenth verse he had respect to nothing but to please men that are but flesh and blood and therefore the meanest things he had served his turn Note well the summe of desires to be prayed for Lastly If this be the summe of all our desires which David prayeth Psalm the one hundred and ninteenth and the one hundred and thirty second verse Look upon me and be mercifull unto me
sanguinum The Lessons to be learned hence are First matter of Faith for the ancient Fathers upon these words The voice of thy brothers blood cryeth compared with the Apostles Hebrews the eleventh chapter and the fourth verse by the which Abel being dead yet speaketh doe ground the immortality of Abel nam qui loquitur vivit of which we are to be perswaded in regard of the truth of Gods promises made for God in his first Sermon said If thou doe well shalt thou not be rewarded As for Abel albeit he did well yet he was not rewarded in this life therefore it followes there is another life wherein Abel must have his reward for his good service to God For it is a righteous thing with God to recompence tribulation to them that trouble the godly and to the afflicted rest when the Lord shall shew himself from heaven in the second epistle to the Thessalonians the first chapter and the sixt verse And God is not unjust to forget our works and labour of love Hebrews the sixth chapter and the tenth verse And for a third proof if God be the God of Abraham as he affirmeth himself to be the God of Abraham Isaac and Jacob then no doubt but Abel liveth no lesse than Abraham because as Christ affirmeth deus non est mortuorum deus sed viventium Luke the twentieth chapter Secondly hence we have commended to us morall doctrine against those which doubt not without all fear to dispatch and rid out of the way whatsoever is a stay or let to them because as they speak mortui non mordent but such are to learn from hence that albeit they whose blood they doubt not to spill doe not bite yet they crye out to God for revenge even when they are dead as Abel for if they crie not the stones in the street will crie as Christ speaks as albeit Abel be dead yet the voice of his blood cryeth to God for vengeance Concerning which six points are to be noted First It is true that the souls of them that are deceased are brought in crying for vengeance Revelations the sixt chapter How long Lord but it is not here affirmed of Abel that his soul in heaven cryeth for vengeance as he kept innocency so no doubt he kept a brotherly affect on to Cain though he deserved it not at his hands As Stephen did not 〈◊〉 for vengeance but prayed Lord lay not this sinne to their charge Acts the seventh chapter and our Saviour Luke the twenty third chapter Father forgive them they know not what they doe but it is his blood that cryeth and his blood not de corpore but de terra that is though the soul out of heaven complain not yet his blood out of the earth shall crie to God for vengeance Secondly His blood though it be separated from his body and concorporate with the dust of the earth shall crie and speak to God if the blood of beasts offered in Sacrifice doe speak to God so as they make him answer by fire in the 〈◊〉 of Kings the eighteenth chapter then much more shall the blood of man when it is shed have a voice to speak to God for revenge and so forcible is the vocie of that blood that there is no expiation but by blood and the land cannot be clean'ed but by the blood of him that hath shed blood Numbers the thirty fift chapter If the blood of them crie the blood of Innocents shall speak to God for vengeance and so when the Israelites offered their Sonnes and daughters and shed innocent blood the wrath of the Lord was kindled against them Psalm the one hundred and sixt and thirty seventh verse but the blood shed by Cain was the blood of an Innocent even of righteous Abel Matthew the twenty third chapter and therefore must needs receive an answer sooner from God than the blood of beasts Revelations the sixteenth chapter and the sixt verse and the ninteenth chapter and the second verse The third point is that the word blood is expressed in the plurall number sanguinum clamantium to note that in killing Abel he did not only shed his blood but the blood of all those that might have proceeded of Abel if he had lived and married whereby his fact is the more grievous in that it is committed in tantâ paucitate gener is humani Others say it is expressed plurally because every drop of Abels blood did crie for vengeance so there was blood crying with many voices for revenge Fourthly This voice is not every ordinary voice but vox clamantis which sheweth that murther is no light sinne but great and hainous for as the Heathen man saith leves loquuntur ingentes clamant peccatum cum voce is nothing but ordinary sinne but peccatum cum clamore is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Romans the seventh chapter it is one of those sinnes which crie and therefore shall have vengeance They are in Scripture four First wilfull murther as Cains in this place Secondly the sinne of Sodom against nature which cried to God for vengeance Genesis the eighteenth chapter which by the qualitie of the punishment appeareth how filthie it was for it was punished with stinking brimstone as the sin it self above all others doth most stinck before God Thirdly the oppression of the poor Exodus the second chapter and the twenty third verse which crieth to God Note for as God plagued the Egyptians for oppressing the poor Israelites so he will plague them that oppress the stranger and poor Exodus the twenty second and the twenty first verse The fourth is Deuteronomie the twenty fourth chapter and the fourteenth verse that of other poor the poor Labourer must not be oppressed nor his hire delayed from him when he hath taken pains for as the Apostle saith James the fift chapter ecce merces operantis clamat in auribus domini These are the sinnes that speak not but crie to God for vengeance Fiftly for the nature of the crie it is in Hebrew vox preconis or proclamantis of such a one as hath strong sides of which we have an example Genesis the fourty first and the fourty third verse where Pharoah causeth one to crie with a Trumpet before Joseph Abreck so forcible was the crie of the blood of Abel in the eares of God The sixt point is that which maketh it up sure for where there is no voice of any Cryer be he never so strong that can be heard up to the top of high hills or steeples the voice of this crie is heard higher than any hill or tower whatsoever it is heard de terra ad me saith God it pierceth the very heavens ecce quousque volat vox sanguinis That which we are to learn from hence is First matter of comfort to those of Abels side that suffer wrong Abel said never a word though his Brother slew him neither doth his soul from heaven it is his blood from the earth that
when Parties are convicted upon witnesses which is the more usuall way but when by manifest arguments and proofs they are proved guilty For so in Cain The falling down of his countenance His going into the fields with his Brother And he being found slain thereupon are manifest tokens that he slew Abel for there was none else to doe it Upon those grounds God proceeds to give sentence against Cain In which sentence we have an Ecce of Gods Severity in his Justice and of his Bounty in Mercy For first This is a great mercy to Cain that where God did not take this judiciall course with Korah for resisting the Magistrate of Gods people but caused the earth presently to swallow him up in the sixteenth chapter of Numbers and punished Ananias with sudden death for that he lyed not to men but to God Acts the fifth chapter and never stayed either to see whether he would confesse or to convince him yet he will not proceed against Cain till he have proved him guilty and condemned him accordingly Of Gods proceeding in justice against Cain there are three parts First the spirituall part against his soul. Secondly the Oeconomicall part against his labour bestowed in tilling the earth Thirdly his Politicall punishment which standeth herein That he shall be an exile and Vagabond on earth The first part of his punishment is in these words Cursed art thou from the earth for Gods meaning herein as Cain himself doth apprehend it verse the fourteenth is that Cain is cast out from the earth and from the presence of God that is God doth inflict upon him an Ecclesiasticall severing from Gods presence not from the presence of his Providence for of that Psalm the one hundred thirty ninth Whither shall I goe from thy presence Presence of Gods favour but from the presence of Gods favour and grace of which the Prophet prayeth Cast me not from thy presence Psalm the fifty first from the fellowship of the Saints as in saying Cursed art thou from the earth he pronounceth upon him the sentence of Banishment out of the society of men As God doth separate Cain out of the family of Adam which was an Image of the Church wherein he heard Gods word so also he doth baniish him out of the company of men Touching the first point we know that it is the highest punishment that can be inflicted to be cursed of God for in the third of Genesis and the fourteenth verse the sentence pronounced upon the Serpent was Cursed art thou if there had been any punishment more grievous doubtlesse God would have laid it upon him And in the end of the world the last and most fearfull punishment or sentence upon the Devill and his Angels is Ite maledicti Matthew the twenty fift chapter Especially when the curse is directed to the person maledictus tu as if it were shot out of purpose against him so he directed the curse to the Serpents person Genesis the third chapter and the fourteenth verse Cursed art Thou above all cattel But when God came to Adam he spared his person and laid the curse upon the earth Maledicta terrapropter te Genesis the third chapter and the seventeenth verse But here we see the sentence is pronounced against Cain's person as it was against the Serpent Cursed art Thou from the earth Wherein we may see that Cain's sinne is another manner of sin than Adam's and therefore is more grievously punished as it standeth with justice 〈◊〉 ad rationem peccati 〈◊〉 plagarum modus Deuteronomie the twenty fourth chapter But Cain's sinne is greater than Adam's five wayes First Adam's sinne proceeded out of concupiscence but Cain's came of malice which deserveth no mercy as the Prophet sheweth Psalm the fifty ninth Be not mercifull to them that sinne of malicious wickednesse Secondly Adam's sinne was committed upon a sudden and did not take root as Cain's did for his sinne was a long time hatching and breeding for all Gods preaching to him yet he went forward in sinne albeit he had long admonition from God to keep him from it Thirdly Adam having committed his sinne was taken with fear and fled to hide himself if he could but Cain was not a whit afraid but faced it out and never shewed any sorrow for it Fourthly when Adam was examined he confessed his sinne willingly but Cain obstinatly denyed it and would not be brought to confesse it though God had three times laboured to make him confesse He denieth his fault non tam audacter quam procaciter Wherefore Adams sinne and Cains are not both of one regard or nature and therefore must not be punished alike but the one more grievously than the other So yet we see here is a great correspondencie between the Serpents sinne and Cain's for as the Serpent of envy murthered our first Parents so Cain is here the instrument of the Serpent to kill Abel for that he envyed him And therefore the Wise-man said Invidiâ Diaboli intravit mors Fiftly As the Devils sinne is pride Ero similis altissimo Isaiah the fourteenth chapter the fourteenth verse so Cain shewed his pride by his contempt of Gods word command who forewarned him not to kill his Brother as also by his saucy answer to God Am I my Brothers keeper Wherefore as Cain's sinne is equall to the Serpents sinne so he hath the same punishment that the Serpent had Maledictus tu In regard of which likenesse of their sinne the Apostle saith Cain is ex maligno illo in the first of John the third chapter and the twelfth verse that is rather the Son of the Devill than of Adam and therefore the Son is punished with the like punishment that was laid upon the Father For the contents of the word Maledictus The nature of a curse is That the party upon whom it is pronounced must be evill as the Prophet saith Isaiah the third chapter and the eleventh verse Dicite justo quia bene vae autem malo quia male especially that party is cursed that hath no good in him for wee see in the eighteenth chapter of Genesis if there had been any good in Sodom but five persons the Lord would have spared it but because there was no good in it it was plagued with fire and brimstone which doth most of all resemble hell But on the other side because there was wine found in one cluster the Lord said destroy it not Isaiah the sixty fifth chapter and the eighth verse In the new Testament God promiseth mercy to the Church of Philadelphia quia modicam habes virtutem in the third of the Revelations and the eighth verse The goodness of a sinner But Cain had no goodnesse left in him for whereas the goodness of a sinner is fear shame compassion and repentance Cain had none of these Adam was afraid when he had sinned but Cain was 〈◊〉 little afraid that he faced out his sin and as for shame it was
goe forth on the Sabbath notwithstanding they went forth to make triall though they found none Exodus the sixteenth chapter the twentieth and the twenty seventh verses so Cain would trie whether there were not a plot of ground free from the curse but not finding any such piece of ground he turned himself to handycrafts when husbandry failed He and his Children fall to occupations some work in brass some to make Tents and others to make Organs That is the civill reason of the building of the City The spirituall reason is that fear is the first beginner of Cains City for this place though it were a place of pleasure yet it gives him no rest or security therefore he deviseth to himself a new means to safeguard him from fear that is by building a City and walling it that if the Sonnes of Seth or any that were privie to his fact came against him he might be safe from them As Adam hid himself from Gods presence in his bushes so doth Cain goe about to defend himself with walls Howbeit so it is that a guilty conscience cannot finde any rest or security by any such means but it findes the truth of that which the Apostle saith in the second to the Corinthians the seventh chapter and the fifth verse pugnae for is intus terrores And yet by the taking order for the continuance of his name it appeares he had not only fear but a secular desire of fame in the world he contenteth not himself with Adams dwelling but builds a City Adam and his Children dwelt under Trees or some Tents but the Posterity of Cain builds themselves Cities to dwell in For the generall as the beginning of good Lawes is the evill fashions and naughty manners of men so the remedy against fear is Cities that by them people may be safe from wilde beasts and wicked and cruel men more wilde than beasts But as first necessity invented Garments since pride so it is of Cities A City was founded first in regard of fear but since they are become the only places of pride for in the Country where men are imployed in husbandry we see no such pride they content themselves with plain dwelling but in the City all things are for pride That is for the building of the City Touching the Builder we see the beginning of buildings is hominem occidere urbem condere Therefore the Prophets crie out that the faces of the poor are ground for the maintenance of Cities Jeremiah the twenty second chapter and the thirteenth verse Habakkuk the second chapter and the thirteenth verse Micha the third chapter Even as we see Cain that killed his brother is the Builder of this City so there are many like Cain that kill and undoe a great company of young Occupiers to build themselves a City For they content not themselves with their Fathers Houses but build themselves Houses of Cedar Jeremiah the thirty second chapter Secondly Out of the Builder Augustine hath this note that as the building of this City of Enoch by the blood of Abel was a soretelling what kinde of City this should be namely full of cruelty so in as much as Rome was founded by Romulus in the blood of Remus that was a signe that it would be a cruel and bloody City as we see it came to pass that it hath been the chief persecuting City and shed most blood Thirdly We are to speak of the name wherein the itch of Cains vanity breaks forth for in giving this name he saith as much as they doe Genesis the eleventh chapter paremus nobis nomen he seeks to make his posterity famous for it is the course of the world And men think their houses shall continue for ever and therefore call their lands by their names Psalm the fourty ninth and the eleventh verse when they cannot be written in the book of life they seek to be in remembrance of men We see it is in Saul when God took his honor from him he would be honoured of the people in the first of Samuel the fifteenth chapter so that upon these three things in satisfying the flesh in building Cities for the glory of this world and in leaving a name behinde stands all Cains desire But the giving of this name is in one of these two respects First If a man will see what is true dedication let him look upon the worldly minded man for none doe so truly dedicate themselves to the true God as they doe consecrate themselves to the World It is indeed sacra fames for as Christ saith The Children of this world are wiser in their generation than the Children of light Luke the sixteenth chapter Therefore in them we may see the lively example of true dedication Secondly If not that yet for as much as every dedication is the first act for the first thing to be done when a new House is to be built is to dedicate it by great feastings This sheweth that as all the things of this life are but beginnings for as Christ kept the best wine last John the second chapter so the consummation of all things is in Salem which is Gods City But Cains Enoch is nothing but fair shewes of joy and feastings which shall end in mournings Where it is said Cain was building a City and not that he built it it is to teach us that he did but begin it we see the like in the worlds course men are ever building and pulling down they are never at rest but continually in the Land of Nod Nunquam aedificavêrunt as the Preacher saith The soul still desireth but is never satisfied Ecclesiastes the fifth chapter even so Cain is alwayes occupied in building the City but never makes an end but even before he hath done he drops into the grave like the rich man Luke the twelfth chapter that suddenly while he was consulting how to build Barns was taken away These are Cains three waies 〈◊〉 Prolis extruxio Urbis propagatio Nominis the one is the lust of the flesh the other the lust of the eyes the third the pride of life John the second chapter And these are the waies of the world All the desires of worldly men stand in these three to have many Children to build fair houses and to get an honorable name among men Thus far goeth worldly men and no farther as we see not only in Cain but in Nimrod and Pharaoh all whose studdy was in getting Children in building Cities and seeking to make their name famous These are the men of this world from whom the Prophet prayeth to be delivered That have their portion in this life their bellies are filled with hid treasure their Children have enough and leave the rest to their Children and this is all they seek for but the Godly say with the Prophet Psalm the seventeenth and the fourteenth verse But I will seek for thy presence in righteousness that is Seths Enoch and not Cains We have
odious considering his horrible sinne and the 〈…〉 which God laid upon him for it but here we 〈◊〉 〈◊〉 names Cain himself as before he called his Sonne 〈…〉 〈◊〉 that he is not 〈◊〉 that the name of Cain should 〈…〉 so that he is without all fear of the example of Cains 〈◊〉 for he treads it under foot and this is a signs of 〈…〉 when exemplary punishments will not make a man afraid 〈◊〉 yet we see not the height of his sinne 〈◊〉 having both cast of 〈◊〉 and buried all fear both of God and man he 〈…〉 God 's 〈◊〉 and contemns them If Cain be avenged seven fold then Lamech seventy times seven fold which being the very words of God as we see verse the fifteenth as God himself spake to the wicked Psalm the fiftieth Why dost thou preach my law and take my covenant in thy mouth so it may be said what should Lamech doe with Gods words in his mouth if he did call them to minde to the end they might convert him it were well but he perverts the words of God and scoffs at them If Cain be avenged seven times then Lamech seventy times seven times Wherein first he saith he will be revenged Secondly he argues if Cain then much more he Thirdly he goeth further and because some might say to him why you may be killed your self you are but a man therefore he answers let him kill me that will he that kills me shall be avenged seventy times If Cain shall be avenged seven times then Lamech seventy times seven times as if he should say now is the seventh generation ended Though Cains posterity be most prophane yet it doth as well as Seths for we are Great Grasiers of Cattel we have Instruments of musick therefore that which God said of Cains punishment If thou doe evill sinne lyeth at the dore is nothing so Lamech doth like an Infidel say all that God saith is nothing But if we yet look more narrowly into this speech of Lamech there is a further thing in it for if he argues thus if Cain be avenged seven times then Lamech much more What is his ground to make this conclusion Surely this wicked perswasion That the more a man sinneth the more he shall be respected of God for Lamech was the greater sinner Cain contented himself with one wife but Lamech took a second Cain killed but one but Lamech first killed one after he killed another and therein justifieth Cain as an Innocent in respect of himself Cains offence was sub lege occultâ he heard no more But that if thou doe evill sinne lyeth at the dore but Lamechs sinne is sub lege manifestâ for he seeth an example of Gods punishment upon Cain for his murther therefore seeing Lamech is the greater Offender and seeing pro mensura peccati erit plagarum modus Deuteronomie the twenty fift chapter it stands not in reason that if Cain being a lesser sinner be avenged seven times that Lamech being a greater offender shall be avenged seventy times seven times therefore this is open blasphemie against the justice of God who as the sin is greater so inflicts a greater punishment He reasons thus seeing God will avenge a murtherer it is a signe he loves them therefore he will love me for Cain was but a young murtherer he killed but one but I am an ancient practiser of this sinne I have killed two therefore he will see that I shall be much more avenged as if he should say the more sinner a man is the more he shall be favoured of God That is his reasoning One step further we are yet to arise in the consideration of his argument for thus he saith God hath prophesied concerning Cain that he that killeth shall be avenged seven times and I will prophesie concerning my self if any kill me he leaves not vengeance to God but chooseth vengeance for himself Cains seven times will not serve him but he must be avenged seventy times more If we lay these things together that is his vain boasting and his threatning with the irreligious and most wicked consequence that he 〈◊〉 that if God respect Cain a sinner he will much more respect him because he is a greater sinner This will shew that Lamech is not only past shame but without all fear he is so farr from shame and grieving for his sinne that he brags of it If this be not the Serpents head and the chief sinne that can be that is the breathing out of blasphemies against God and threatnings against man I know not what is It we compare Lamech the Serpents seed with Christ the seed of the woman we shall see that he being asked of Peter how oft he should forgive his brother Matthew the eighteenth chapter useth the same stiles concerning mercy and forgiveness which Lamech useth touching revenge that is to forgive till seventy times seven times whereby he teacheth Peter to multiply forgiveness because he himself shall need to have many sinnes forgiven him to teach us that in shewing mercy we must follow the rule which the wicked keep in revenge We see Christs testament for the shedding of blood that he will have mercy shewed but Lamech will have revenge extended to seventy times seven times whereas Christ will have mercy extended The one is the corrupter of charity the other the restorer therefore we must hearken to him we see what became of Lamech and his posterity Job saith of them that as the floods of wickednesse went over their soul so it brought upon them a flood of water whereby the whole world was drowned and then those mighty Gyants gemebant sub aquis These things being before us serve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prove us correct us that we grow not past shame past grief and 〈◊〉 that we sall not into that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephesians the fourth chapter that is without all feeling and fear to sinne with greedinesse for then are we worse than bruit beasts We must therefore take 〈◊〉 of Lamechs example in using Gods word to jest and 〈◊〉 at it Though wee cannot bur sin yet we must keep 〈◊〉 in our 〈◊〉 and blush at the consideration of our sinnes and not sear our consciences as with a hot iron in the first epistle to Timothie the 〈…〉 but be sorry that we have offended and fear the 〈◊〉 of God which we see 〈◊〉 upon others But if these passions of Lamech doe overtake us we are in a 〈◊〉 case and in the 〈◊〉 of sinne We must shew out selves as 〈◊〉 in doing good as he boasted he was mighty in doing evill Cognovit autem denuo Adam uxorem suam quae peperit filium vocavit nomen ejus Schethum nam reposuit mihi Deus inquit semen alterum pro Hebelo quum ipsum interfecit Kajin Gen. 4. 25. Januar 27. 1599. THIS verse containeth the birth of Seth and it is as the Sunne comming out of a thick cloud or as a
therefore they would have another seed like the starres of heaven such as should have their conversation in heaven it is that which the Prophet tells us there is semen nequam Isaiah the first chapter that is a naughty and corrupt seed such was the seed of Cain and there is semen sanctum Isaiah the sixt chapter such a seed was it that Adam desired Cain was a naughty seed but they would have a holy seed for there is not only good seed but tares as Christ sheweth Matthew the thirteenth chapter Such is the difference that is in seeds A holy seed is such as shall sinne but yet shall not doe sinne in the first epistle of John the third chapter that is not operarius iniquitatis Matthew the seventh chapter because the seed of God is in them but they that sell themselves to all manner of sinne are the corrupt seed such as power out themselves to all wickedness because they have not the seed of God in them but the Serpents seed of whom it may be said verò ex patre Diabilo estis John the eighth chapter Fiftly This other seed might be another seed yet not like Abel that is a seed more civill and temperate in the course of this life than Cain was and his posterity but they desire a seed for Abel that is such another seed as Abel was They desire a Child not simply but pro Abele that is such a Child in whom they may finde the spirit of Abel that they might say here is another Abel that though Abel be taken off yet there might another like Abel be ingraffed The last point is in these words For Abel whom Cain 〈◊〉 There were many things that Cain could endure well enough in Abel but the cause why he 〈◊〉 him was for that he had a desire to please God and to sacrifice to him in the best 〈…〉 could his desire was to offer plurimam hostiam 〈◊〉 the eleventh chapter and the fourth verse that is a Sacrifice that should be in 〈◊〉 more and in quality de 〈◊〉 of the best of his sheep so they would not only have one religious as Abel but one that should be opposite to Cain and as it were the Heir of Abels 〈◊〉 one that might accomplish that which was lacking on Abels part in the first to the Thessalonians the third chapter and the 〈◊〉 verse 〈◊〉 as then he that was born after the flesh persecuted him 〈◊〉 was born after the spirit Galatians the fourth chapter so they might have one to maintain his quarrel and might uphold that holy seed Concerning which as God hath a purpose that the patience of his Saints should appear Romans the ninteenth chapter 〈…〉 patientia Sanctorum for which cause he suffers Abel to be 〈◊〉 so he will have his providence appear too and therefore he sets up Seth so as Tubal-Cain with all his armor shall not remove him So we see in every of these words there is a power They would have this other seed like Abel in all things saving in this that Abel was but shewed only to the world but they would have Seth a permanent seed So doth God make the distinction between his Saints to some he saith as to Peter John the twenty first chapter Follow me that by thy death thou maist glorifie me Of others he saith as of John the Evangelist I will have thee tarry still that is he will have some Saints to be 〈◊〉 as Peter and others he would have to live out all the dayes of their life as John the Evangelist and John that dieth in Domino is no less blessed 〈◊〉 Peter that dieth pro Domino So 〈◊〉 he would have Abel 〈◊〉 taken a way and 〈◊〉 to live out the course of nature yet the one is no lesse acceptable to him than the other Lastly These words contain a plain 〈◊〉 of Eve not only in regard of her stile for of Cain she said I have obtained a man of the Lord but of Seth Deus posuit The one is 〈◊〉 Evae the other positio Del. But in regard of that account which now she makes of Cain Why should not Cain be still her Jewell as before for he lives still and hath a great and mighty seed She faith the cares not 〈◊〉 him for that he is cut off from Gods Church a stranger from the promises of God And as for Abel whom before she 〈…〉 now she desires one like him though he should be 〈…〉 Abel 〈◊〉 So she condemnes her self for having so great a 〈◊〉 of 〈◊〉 〈◊〉 Wisedome at last is justified of her Children For a time 〈◊〉 〈…〉 accounted of but at last Abel shall be found to be 〈…〉 case Out of which we see that which the Prophet 〈◊〉 That men must not make too much 〈◊〉 in 〈…〉 Isay 〈◊〉 twenty 〈◊〉 chapter if the Lord 〈◊〉 and come not so soon as we 〈◊〉 we must wait and he that 〈◊〉 will come Hebrews the second chapter Give not over if Abel be lost God will provide another seed Secondly We see here the propriety of the Church it is a thing set as the Prophet speakes in the twenty eighth chapter of Isaiah I will lay a Stone in Sion a chief corner Stone upon which Stone the Church is built so as the gates of hell shall not prevail against it Matthew the sixteenth chapter Therefore the Apostle saith Colossians the first chapter the faithfull are radicati fundati in fide whereupon it followeth that as God himself is from everlasting and world without end Psalm the nintieth so he will be with his Church to the end of the world Matthew the eighteenth chapter so we see there is a reward for the righteous though he were killed touching the body yet he lives still in heaven And now in as much as there is one like Abel he revives in earth and so he hath his reward in heaven and earth Howsoever before Cain was preferred before Abel yet now by the testimony of Adam and Eve is counted one not worthy the ground that he treads upon but Abel is acknowledged to be a great blessing and therefore hath his desire one like him Sed ipsi Schetho genitus est filius cujus nomen vocavit Enoschum tunc coeptum est invocari nomen Jehovae Gen. 4. 26. Februar 17. 1599. YOU see here that albeit Moses might have deferred these two verses to the next chapter wherein he drawes down the genealogie of the godly seed yet he could not contain himself but before he concludes this chapter he will make some mention of some that regard the worship of God as well to shew that God did not clean forget his promise and his people as also that he might counterpoise the evill of the wicked that went before as last of all that he might make a good conclusion that as he had a good beginning in Abels oblation so he might end it well in the invocation of Enosh and he doth end