disquieted the heart also wherein it resteth is disquieted For the words of the wise are as goads and pricks Ecclesiastes the twelfth chapter and Matthew the fift chapter as salt and mustard seed Matthew the thirteenth chapter as wine To a putrified sore Luke the tenth chapter So that whether we respect the old or new Testament we see the words have this 〈◊〉 to disquiet sinne especially such words as Peter spake to his Auditors out of the Prophet Joel where he sheweth that as Christ hath a day of resurrection which is past whereby he gave his Apostles those gifts of the spirit so he hath another day which is the featfull and great day of Judgement when the word of the Rulers shall not be enough for them that have killed the Lord of life though they promised to serve them harmlesse Matthew the twenty eighth chapter For here they shall give an account of their cruelty to Christ. And thirdly whereas he moveth them to repentance First In this consideration of the day of Judgement Secondly of the sinne they committed that they slue and crucified Christ Thirdl of the grievousnesse of their sinne that he was the sonne of God whom they dealt thus with and every sinne hath a sting but especially 〈◊〉 For the remembrance of it stings the conscience so as it cannot be quiet Now in that they not only committed murther but murthered such a one as was both a holy and just one Acts the third 〈◊〉 and the blessed sonne of God this could not but 〈◊〉 their hearts as we see the remembrance of the day of Judgement is such a thing as made Felix tremble Acts the twenty fourth chapter And when we hear of the Judgement to come it should bring out of us these questions Jeremiah the eighth chapter and the sixt verse Quid feci and Isaiah the fifty seventh chapter and the fourth verse Cui 〈◊〉 upon whom have you gaped To consider not only the sinne we have committed but the person against whom that it is God of all 〈◊〉 stie and power And Matthew the twenty first chapter Quid faciam that is he considers of the Judgments of God which belong to us For these so grievous sinnes these are means to prick our hearts at the hearing of the word But yet we say though the word of God hath this nature yet except the work of the spirit doe concur with the word the conscience is seared the first epistle to Timothy and the fourth chapter and cannot be touched with any thing The soul is possessed with the gangrene that is without life and feeling so that it hath no sense be it pricked never so deeply the second 〈◊〉 to Timothie the first chapter but he that feels himself pricked in heart for his sinnes may assure himself his conscience is not feared but both a heart of flesh easily to be touched with sorrow for sinne and that his soul is not dead in sinne but liveth spiritually In the Question we have to observe First that this compunction made him speak for as the Wise-man saith Qui pungit cor educit sermonem So here when they were pricked they said Men and Brethren as if the holy 〈◊〉 should say if a man say nothing after he is pricked it is nature compunction For if when men are moved inwardly with a feeling of their sinnes for all that they say nothing nor seek direction of them that are skilfull they doe smother and detein the truth Romans the first chapter Secondly We must observe what they said and that was Quid faciemus what shall we doe A first the People then the 〈◊〉 and after the Publicans said to S John the 〈◊〉 Luke the third chapter which is the second thing to be noted that as true compunction is not dumb so not 〈◊〉 but would be doing somthing they say not What shall we say but What shall we doe Quid faciemus as if the same spirit which pricked their hearts had also taught them that something must be done The like question did St. Paul make being pricked Domine quid vis me facere Acts the ninth chapter and the sixt verse So the Angel said to Cornelius Goe to Joppa and Simon shall tell thee what thou oughtest to doe Acts the tenth chapter So said the Jayler to the Apostles Acts the sixteenth chapter What shall I doe that I may be saved I and my houshold and that I may be rid of the pricking of my conscience For as compunction must not be silant so neither must it be idle or unfruitfull in the knowledg of the Lord the second epistle of Peter the first chapter Thirdly Observe after what manner they said What shall we doe and that was not as Cain and Judas said Genesis the fourth chapter and Matthew the twenty seventh chapter Their what to doe Quid faciemus was a note of desparation Nor as the P arisees said desparately in their sury and rage What shall we doe John the eleventh chapter If such have their sinnes laid before them their hearts will not be pricked but cleave asunder as they to whom St. Stephen 〈◊〉 Acts the eighth chapter The heart may be cast down with too much grief so as a man shall say with Cain My sinne is greater than can be forgiven or else moved with malice and be pricked so as they will prick again as they that being pricked with the reproof of the Prophet 〈◊〉 Let us sting him with our tongues as he hath stung our hearts Jeremiah the eighteenth chapter and the eighteenth verse for this is the effect which the word of God hath in many that are wicked But that which Peters Auditors say is spoken in heavinesse and a desire to have sinne that doth disquiet them that which the Apostle calleth the sin that doth so easily beset us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrews the twelfth and the first verse taken from them This their heavinesse makes them conformable to Christ and therefore is commendable in them For it is Gods will that such as shall be saved be made 〈◊〉 to the Image of his sonne Romans the eighth chapter and the twenty ninth verse for Christ was pierced not only with a bodily spear in his side but with grief of soul And as he suffered of compassion over us so we must suffer in compassion with him Out of that which the ancient Fathers observe in Sorrow we have five things to note First That something may be done as a remedy against sinne For albeit we have sinned never 〈…〉 yet there is hope tamen adhuc spes est Esdras the tenth chapter and the second verse there is hope of some means to be used which if it be done as Ezechiel the eighteenth chapter privata vestra non 〈…〉 Domine scandalum Secondly By that which they say is to be gathered that as something may be done so it ought to be done that the terror of minde being removed we may be assured of the favour and grace of
fair day after a storm For in the eight former verses there hath not been any mention made of God or godliness but marriage upon marriage murther upon murther vaunting of finne past and to come deriding of God and his holy word as if he were a person that favoured wicked men and not contenting himself with the punishment which God inflicted but a devising a new kinde of revenge as we see in Lamech who not contented with the punishment which God appointed for murtherers that is seven times would challenge to himself seventy times seven times Now at last we come to a verse that hath the mention and name of God and of a good man of whom a succession of good men should be raised And it was fit that the Man of God Moses should keep this order because the faith of Adam and Eve might quail and they might think God not true of his promise in regard of that which they saw For as for the threatning which God denounced against Cain wee see it is not performed but Cain and his posteritie in stead of being plagued for his wickednesse grow to be great men rich Grasyers such as have all things that tend either to delight or defense As for Adams promise which was That the seed of the woman should bruise the Serpents head it fell out clean contrary for we see to what a great number the spawne of the Serpent was grown when as there was none of the Womans seed And whereas God promised the Womans seed should bruise the head of the Serpent wee see the spawne of the Serpent 〈◊〉 the head of the Womans seed For Abel who was the Womans seed is slain by Cain who was of the Serpents seed which falls out many times in the world The promise made to Noah was That Cham should be a servant Genesis the ninth chapter and yet we see it fell out clean contrary for Genesis the tenth chapter 〈◊〉 who was of Chams race was the first Emperour upon earth And in the new Testament the people of God when Christ was born were in that state that Herod an Edomite was become their King Matthew the seoond chapter That wee may see that as the Prophet speakes in the one hundred and ninteenth Rsalm and the hundred twenty sixt verse Then it is time for God to lay to his hand when mankinde looking into his word and seeing that it is not fulfilled which God hath spoken doe decay in faith that he may shew himself a true God and able to accomplish that which he doth either promise or threaten that so the faith that was yet left upon earth might revive and take breath again The verse it self consisteth of two parts First Adams knowledge of his Wife Secondly The nativity of Seth. For the first Not to say any thing of the term which Moses useth which is Adams knowledge for that we have handled it heretofore we will consider the word iterum which gives us plainly to know that for a great while Adam gave over that Act being stricken and amazed with this consideration that one brother should kill another that is in bewailing Abel that was 〈◊〉 and Cain that was cut off from the Church Adam and Eve were in this state of minde that they were as it were dead seeing their first Ofspring sped so unhappily that the one was slain bodily the other was under the sentence of death both of body and soul when I say they considered that they should either beget children to be murthered which was Abels case or else to be cast into hell in respect of Cain it made them say with Rebecca Genesis the twenty fift chapter and the twenty second verse si mihi sic futurum est quia necesse est parere for these considerations they had clean given over Out of which example of Adam and Eve we learn to conform ourselves to crosses and heavy accidents as God layeth upon us that is to forbear and give over matters of pleasure when God calls us to mourning for it is a thing agreeable to Gods will If when the Lord God of hosts shall call to weeping and mourning there be nothing but joy and 〈◊〉 slaying of Oxen c. the Lord himself sayeth that is a sinne which shall not be pardoned or purged with any sacrifice till they die Isaiah the twenty second chapter and the twelfth verse It is that which Christ teacheth Matthew the ninth chapter and the fifteenth verse When the Bridegrome shall be taken away then shall they mourn and fast that is when either he shall be taken from us or when men shall drive him from them by their sinnes then there is cause of mourning and sorrow Therefore we see albeit it was Gods will that Aaron and his Children should eat the offerings of the Children of Israel yet he refused to eat them in regard of the Judgments of God upon Nadab and Abihu his Sonnes saying Thou knowest such and such things have come to me this day and if I had eaten the sin-offering 〈◊〉 it have been accepted in the sight of the Lord 〈◊〉 the 〈◊〉 chapter and the ninteenth verse Therefore David mourned so for the death of Abner that he said God doe so to me and more if I eat bread or 〈◊〉 else till the Sun be down in the second of Samuel the third chapter and the thirty fift verse But hence there appears another thing unto us which is that 〈◊〉 and earthly sorrow in a naturall man is a thing stronger than any worldly pleasure that in regard of the naturall man there is more strength in grief than in pleasure or joy for if a man have 〈◊〉 in never so much pleasure all 〈◊〉 life yet if he come to a little sickness it takes away all remembrance of his former pleasure And this is a means to make a man think of such an estate Wherein he may have that pleasure and joy which shall not be taken from him as Christ speaketh John the sixteenth chapter and the twenty second verse Now when Adam had relieved himself with this cogitation that as the Prophet speaks Psalm the eighty ninth God hath not made all men for nought it made him to return whereupon there followed by Gods blessing not only a seed but a chosen and holy seed that is Seth. Concerning whom first we will speak of his birth wherein we have this to observe that those Children whom God gives to Parents upon a plentifull contrition and repentance doe usually prove men excellent in all spirituall graces The first example hereof is Seth who is not only the foundation of the Church but of mankinde for since the flood all the Sons of men are called the Children of Seth. It is also shewed in Joseph whom God gave to Rachel having opened her wombe which before was shut up so as she was barren Genesis the thirtieth chapter and the twenty second verse It also appeared in Hannah who having bewailed her own
fruit which would make us as Gods when he knew that it would be as poison to our bodies and make us damned Devils Now this following of the Devills counsell and advise in this place is so much the worse in Adam and so much the more to be condemned because twice before he had followed it with ill success and saw he was deceived which might have been a double caveat and fair warning to him now to beware but as he had followed the Devils counsell twice before in practise and deed so we shall see him to follow it twice hereafter in word For first of all touching his word and speech the Devill teacheth him a peece of his Sophistry teaching him that he must needs answer to put non causam pro causa And secondly in the other place he teacheth him a peece also of the Devils Rhetorick which is called translatio criminis a laying the fault upon another and so shifting it from himself outward covering and inward dissembling hath a very good correspondence and therefore hypocrisie is compared to a Cloak or masking Hood Job saith 31. 33. If I hide my sinne as Adam did concealing my sinne in my bosom will not God finde it out and punish it But Adam being bewitched and infatuated by the Devill that spirit of error had learned to make choice rather to strive with Gods justice than to appeal to his mercy for favour and grace whereas by confessing he might have had pardon he by defending it brought himself the more deeply into judgment and his sin the more into question and triall By confessing his sinne Christ would have been his advocate to plead for his pardon but by defending and justifying it he made him to be a Proctor to plead against him and Judge to give sentence against him whereas by confessing his disease God would have been his Physitian to heal him he è contra by taking on himself to heal his own sickness made himself and his disease more grievous and more desparare But let us come to see how he seeketh a quia and an ergo that is a good reason and argument to defend and justific his deed Let us I say come to the particulars of his answer and see the strength and validitie of his reasons for if it be good and justifiable it will hold the proof and the examination will doe it no hurt Concerning which first we know it in corrupt policy that it is good alwayes to begin a lye with a truth or at least with great likelyhood of verity that so the lye may after run more currant and goe more roundly away therefore at the first in the forefront of his answer he places indeed a manifest and known truth that he heard Gods voice and the second also is truly said that nothing might be suspected namely that he was afraid In which two truths confessed the Fathers doe say are contained the first and second degrees which by Gods Decree should have been the two chief inducements to move men to repentance and therefore in that he was not moved to submission and confession of his fault thereby they gather that this part of his confession also is against himself therefore these two evasions are nothing but to make against his cause The second excuse is of decencie and 〈◊〉 or comelinesse as who should say I saw it a shamefull thing and very unmeet and undecent to appear before thee being naked and therefore I hid my self in which he doth make his thought and imagination a rule to measure Gods estimation and judgement by as if that which he thinketh inconvenient and uncomely God must think and esteem to be unseemly and unmeet also The Prophet Samuell saith 16. 7. 1 Sam. 16. 7. That God seeth not as man seeth neither are our thoughts his thoughts he is not moved with the like passions that we are for Job in sterquilinio was more pretious and amiable in the eyes of God and more acceptable to his minde quà m Heredes in solio as a Father saith and the reason is because he looketh to that holiness which is within and accepteth a man thereafter and regardeth not the outward estate of the body whether he be 〈◊〉 or in poor aparrel as men of corrupt judgment doe Jam 2. 3. 4. therefore Adams thought and conceit of his bodily nakedness which seemed unseemly to him ought not to be taken as a rule to measure Gods thoughts and to prove and determine what is undecent and unreverent in the eyes and judgment of God touching the outward things for seeing that nakedness is factum dei it cannot simply displease him or be detestable in his sight for he saw all that he had made was passing good nothing to be ashamed of as undecent therefore it is certain that if this had been all the matter which he pretendeth he might have boldly for all his nakedness have presented himself without shame or fear before God for as I have shewed that nakedness of their bodies in which they were made and which they enjoyed being innocent was no matter of blushing but of beauty no blemish or undecencie but an ornament glory to them as the nakedness of the Sun and Moon is such a glory and beauty to them that if any should put upon these glorious bodies a Cloak of velvet or Cloth of gold it would be so farre from beautifying them that it were a blemish and disgrace undecent for them and this is the hope and expectation of the Sonnes of God one day to enjoy that happy estate again in which they shall want no bodily garments to cover them but shall all shine in glory as the Sun in the skie Thus we see that this quia and ergo will not stand it is not Gods art or workmanship nor his voice that made him feare flie or hide but somewhat else which he had done and committed whatsoever it be which God will bring to light and make apparent hereafter Now let us come to the consequence here set down ergo abdidi for which we shall perceive that this is no good or right reason or consequence which he should have inferred uppon the premisses for thus he should have concluded I was afraid and naked and fled for conscience of my sinne therefore I confess humbly my sinnes before thee and doe crave pardon for them Thou diddest open mine eyes that I saw my sinne and thou openedst mine eares by feare that I knew thy judgment ergo now also open my mouth that I may confess humbly and open my heart that I may repent truly for it thus he should have made his consequence I heard thy presence with majesty comming ergo I prepared my self to meet my Lord right humbly confessing my finnes that I might have found pardon this was Jacobs resolution and conclusion in policie Gen. 32. 7. when he heard that Esau came against him he feared and was troubled and therefore used all means preparing
wicked which are the ofspring of cursed Cain For albeit it seemed God had no care of his faithfull servant Abel in that he suffred him to be slain yet we see he takes care for his blood so that it shall not be shed but he will call Cain to account for it So that they may learn this for their comfort that howsoever we reckon of it Yet the death of Gods Saints is pretious and of high estimation in Gods eye Psalm the one hundred and sixteenth and that whether they live or dye they are the Lords in the fourteenth chapter of the Romans for as both our bodies and souls are Gods in the first to the Corinthians the sixth chapter and the twentieth verse so no doubt but he takes care of both wherewithall we are to observe that God is so carefull of his servants that he careth not for himself to shew his care to them for he had received many indignities himself from Cain in that he without any regard offered to God that which came first to his hand not making choice of his sacrifice as Abel did Note And again when notwithstanding the Sermon which God preached to him he doubted not to proceed from one sinne to another till at last he had murthered his Brother but yet God calls him not to account for these but only for the wrong which he did to Abel his Servant A comfort and so the godly see to their great comfort God seeth our wrong to revenge it that howsoever in regard of present afflictions God seemeth to have cast off all care of them yet he will forget himself that he may be mindfull of them The point of terror to Cain and his posterity is that howsoever they 〈◊〉 themselves Psalm the ninety fourth and the seventh verse The Lord shall not see neither will the God of Jacob regard it yet here we have a plain instance that God doth see Cain murther his Brother though he doe it in the field He seeth Sarah laugh within her self behinde the Tent dore Genesis the eighteenth chapter His eyes behold the way of the Adulterer though he wait for the twie light and say no eye shall see me Job the twenty fourth chapter and he doth not only see them and their works but videt requiret in the second of the Chronicles the twenty fourth chapter and the twenty second verse that is as Job and Salomon affirm Hee will after this life call them to an account and bring them to judgment for every thing they have committed be it never so secret whether good or evill Job chap. 19. Ecclesiastes the twelfth chapter and the fourteenth verse wherewithall we are to note that that is here verified which Jehu spake in the second of Kings and the tenth chapter that is that no word of the Lord shall fall to the ground For before Cain had committed this murther God told him If thou doe evill sinne lyeth at the dore And we see here that albeit Cain used all the means he could to cover his fact yet it is discovered by God and though his sinne seemed to be asleep while he concealed it within himself yet God will not suffer him but wakes him out of his sleep Note And so we are to know whosoever are guilty of these or the like sinnes that we cannot keep them so closs but he that hath the key of David will open the dore of our consciences and bring them to light The Examination standeth upon two parts first Gods Question and secondly Cains Answer In the Question we shall see that the wayes of God are Mercy and Justice Psalm the twenty fifth First Touching his Mercie if we ask what was Gods intent in asking Cain this Question we shall finde doubtless that it was not to learn where Abel was for he knew that Cain had slain him though Cain thought within himself that his fact was unknown to any For his intent St. Ambrose tells us what it was ignorantiam simulat ut confessiones urgeat and as Austen saith non interrogantis ut discat sed invitantis ut poeniteat The gate of repentance is confession of sinne the gate of repentance is confession of sinne and God makes as if he were ignorant what was become of Abel that so he might provoke Cain to confess his fact and so consequently shew himself sorry for it for the sore or wound cannot be healed so long as it is kept secret but when it is disclosed the Physition is willing to cure it and as a Judge is the more provoked by the importunacy and obstinacie of the offendor so nothing doth appease him so much as when the offendor doth willingly confess his fault and by voluntary confession shew that he hath grace This was that which God desired in asking this Question and the reason is that Cain by his voluntary confession if he had not been hindred with the hardness of his heart might as Joshua said to Achan Joshua the seventh chapter Give glory to God that is by accusing himself to clear God We must confesse that we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was Cains part to have confessed that as he was the cause of Abels death so he slew him being not inforced thereunto but using all means he could to dispatch him and that God is not to be charged for his death in any respect for that he laboured before by all means to diswade withdraw him from that vile fact Touching which voluntary confession and accusing of our selves the Fathers out of Proverbs the eighteenth chapter and the seventeenth verse say justus in principio sermonis est accusator sui and they read these words of the Prophet Isaiah the fourty third chapter and the twenty sixt verse dic tu iniquitates prior utjustifioeris for the way to be justified before God is to accuse and condemn our selves for it is a thing acceptable to God that we accuse and judge our selves worthy to be destroyed for our iniquities Ezekiel the thirty sixt chapter and the thirty first verse Judging our selves we prevent Gods judgement for as the Apostle saith the judging of our selves is the way not to be judged of God in the first to the Corinthians the eleventh chapter for by this means we prevent his judgment so that Gods intent herein was an intent of mercy wherein we are to observe these three qualities whereby God draweth men to repentance his goodness and his long suffering and patience Romans the second chapter and the first verse which goodness of God towards Cain appeares herein that having already used perswasions and preservative physick to keep Cain from sinning he contents not himself but ministreth medicine curative now he hath sinned Here the words of the Prophet are fulfilled Psalm the sixty second and the eleventh and twelfth verses Semel atque iterum loquutus est Deus and both speeches of mercy the first in the seventh verse ne peccet the
that it was a confession without any petition or prayer for pardon and he made no prayer because he had no hope and no hope for that he wanted faith We must therefore beware that we deferre not our confession and repentance but speedily return to God for that is the cause that he bears with us he might presently consume us after we have sinned but he spareth us for repentance as the Prophet speaketh in the thirtieth chapter of Isaiah Expectat Deus ut miseriatur and his mercy is extended to all sinners upon condition of repentance Albeit Nebuchadnezzar were a grievous sinner yet the Prophet telleth him in the fourth chapter of Daniel if he break off his sinnes by righteous dealing and his iniquities by mercy to the poor Erit sanatio erroris And the Prophet to them that had given themselves to Idolatrie saith If you turn your iniquitie shall not be to your destruction Ezekiel the eighteenth chapter and the thirtieth verse Therefore the Godly man saith Wee have trespassed against God wee have taken strange wayes yet now there is hope in Israel for this Exodus the tenth chapter and second verse Which is a point very materiall for if hope of mercy and forgivenesse be cut off sinners will fall into their case that said desperatly in the eighteenth chapter of Jeremiah and the twelfth verse We will walk in the stubbornesse of our hearts or else as the Apostle speaketh They will be swallowed up of too much heavinesse in the first epistle to the Corinthians the second chapter that is without hope of mercy men fall into desperate hardness of heart or into desperate fear sorrow so as they cannot be comforted And this is it which the Devill desires to the end he may bring this to pass As in the beginning he took exception against one tree charged God with niggardliness envy albeit he could not charge God for all the trees of the Garden in the third chapter of Genesis and the fift verse so albeit it be impossible for the Devill to perswade Cain that God will not forgive sinnes because in as much as if God be extream to mark what is done 〈◊〉 and enter into judgement no man can be justified in his sight Psalm the one hundered and thirtieth and Psalm the one hundred fourty third therefore he must needs forgive sinnes unlesse he will shew that he hath made all men for nought Psalm the eighty ninth yet he tels him that howsoever sinnes may be forgiven yet Cain's sinne cannot be pardoned He tels Cain that a 〈◊〉 there of his Brother and such a one as denyeth the deed with such presumptuous and proud answers cannot have pardon But the error of Cain stands herein not that he is perswaded that his sin is great for murther no doubt is a great sinne but that he thinketh it so great as it could not be pardoned as if Gods mercy were not great enough for his sinne were it never so great Cain's error then as we see is Major iniquitas quà m propitiatio Which error God doth most of all detest First for that it doth prejudice his Power as if he that is Almighty were not able to pardon the sinnes of wicked men Secondly It doth prejudice his truth for God affirmeth of himself That he forgiveth iniquity transgression and sinne Exodus the thirty fourth chapter and the seventh verse which is the sinne that Cain speaketh of here The Prophet saith of God in the one hundred and thirtieth Psalme He shall deliver Israel from all his sinnes He hath shut up all under sinne that he may have mercy over all Romans the eleventh chapter And as he came into the world to save sinners so primos peecatorum in the first epistle to Timothie the first chapter and the sixteenth verse This Cain could not be ignorant of having heard of the promise which God made That the seed of the woman should break the Serpents head that is as we have shewed the head and chief sinne that the Devill can infect the soul of man withall Thirdly This error doth derogate from his goodnesse which makes it more odious to God for Gods mercy hath a preeminece above his justice Psalme the one hundred fourty fifth his mercy is above all his workes And as the Apostle saith in the second chapter of James Mercy triumpheth over Justice Therefore the sin against Gods Mercy is more grievous Again It is the more odious in Gods eyes because it takes from him the Glory of his Mercy which is essentiall and naturall in God for his Justice groweth out of man and he is said to be just not so much in regard of himself as in respect of his dealing towards men in that he rewardeth the good and punisheth the bad But as for Mercy it is naturally in him and a part of his Essence But his Justice commeth from without for when men provoke him by their sinnes then he saith Isaiah the twenty eighth chapter and the seventeenth verse Judgment will I lay to the rule and righteousness to the ballance Therefore if we conceive of God as a hard Lord whereas we see he is ready to forgive ten thousand talents to his Servants Matthew the eighteenth chapter or think him to be a hard Father whereas he is most kinde to naughty and unthrifty Sons Luke the fifteenth chapter We doe derogate against his mercie and goodness who in respect of his naturall inclination to mercy is called mercy Psalm the fifty ninth and the seventeenth verse wherefore as the Apostle said to the Jewes Acts the thirteenth chapter and the fourty sixt verse Seeing you have put the word of God from you and judged your selves unworthy of eternall life so if any man by taking an 〈◊〉 opinion of Gods mercy doe put it from him and judge himself unworthy of mercy there is no hope that he shall ever obtain forgiveness but he must either fall into that desparare hardness of heart that is mentioned Jeremiah the eighteenth chapter or else be continually tormented with a wounded spirit Proverbs the eighteenth chapter and be swallowed up of heaviness in the second to the Corinthians the second chapter Touching Cains conceit it is certain if his sinne cannot be pardoned it is either in regard of the sinne it self or of Gods justice but neither of these are any such hindrance that they ought to draw us to that which Cain saith Touching sinne it is not a thing impossible to obtain pardon for it First Because sinne is the work of a Creature which is finite and therefore can doe nothing but that which is finite But God is infinite and of his greatness there is no end psalm the one hundred and fourty sift And therefore look how much God is greater than man so great is his power to thew mercy and consequently it is not possible that his mercy should be overcome of our sinne and miserie Secondly peccatum hominis est infirmitas hominis that is sinne
and the twenty second verse It is not early rising nor late sitting down Psalme the hundred twenty seventh But put case it be true which they imagine with themselves yet their life stands not in the riches so gotten It is indeed probable that a covetous man shall soon attain to riches For all is fish that comes to net with him he will not refuse any gain be it never so unlawfull If it be panis fallaciae if it be pretium sanguinis he will put it up And as he hath more means to get so he spares more than other men doe He doth no good works he distributeth not to the necessity of the poor magnum 〈◊〉 parsimonia and flesh and blood alwaies perswades her self of the best and never doubteth of any hurt The rich Merchants say with themselves We will goe and buy and sell and gain James the fourth chapter never thinking that they shall lose The rich man thought with himself I will eat and drink and take my rest but never thought that he should dye Luke the twelfth chapter So we alwaies dream of the best and never fear any evil We will drink strong drink to day and tomorrow shall be as this day and better Isaiah the fifty seventh chapter Again they may pretend further cause for the sinne of covetousnesse Aboundance makes a man abstain from many sinnes which poor men fall into of necessity For poverty makes a man to steat Proverbs the thirtieth chapter Therefore the Apostle willeth that if any man will not steal he must labour with his hands Ephesians the fourth chapter Aboundance sets them in case that they can doe many good works when the borrower is a servant to the lender as it is in the Proverbs The rich man is free from this inconvenience 〈◊〉 est abundat omnibus Riches doe make a man glorious But though all this were true yet Christ saith that life stands not in riches as the Preacher speaks by way of permission to the rich man Goe too take thy pleasure but for all this know that God will bring thee to judgement Ecclesiastes the eleventh chapter So doth Christ give them scope to conceive what opinion they think good of Riches Put case thou through thy covetousnesse hast aboundance yet thy life consists not therein that this is true That man is not a whit longer lived for his wealth the Scripture shews Divitia non proder unt in die 〈◊〉 Proverbs the eleventh chapter and the fourth verse Though hand be 〈◊〉 in hand yet it shall not serve the turn the rich man dyeth as well as the poor Psalme the thirty ninth but how powerfull this is to restrain covetousnesse appears by this We will doe nothing in vain much lesse suffer in vain The Apostle 〈◊〉 〈◊〉 the fift chapter Wh le we are in health of body we know our riches doe us great service but if death draw neer we are ready to say with 〈◊〉 Genesis the twenty fift chapter Behold I dye and what will all this wealth doe me good Christ saith not Be not covetous for you shall not be the richer but Be afraid of covetousnesse for your life stands not in aboundance of riches to put thee in minde to provide for another life rather than for this For albeit the covetous and miserable man hath misery in this life because he disquiets himself in vain Psalme the thirty ninth and therefore is called a 〈◊〉 or man-slayer yet his future misery being 〈◊〉 with the misery of this life makes him more miserable While he is in his 〈◊〉 it is well with him though he have many worldly cares But when he is put out of his office and shall be called to account How he came by his office and how he hath behaved himself therein How he got his worldly wealth and how he hath distributed the same for the relief of his poor fellow Saints Then it he be found faulty in his account his misery is farre greater than ever it was in this life Luke the sixteenth chapter Christ takes away from covetous men the opinion of life and wills them not to think that they shall live the longer for their riches And seeing they must dye and after death commeth the Judgement Hebrews the ninth chapter it is their part rather to lay up a good 〈◊〉 for the time to come 〈◊〉 lay up their treasure in Heaven Matthew the sixt chapter becanse as they heap up riches unjustly so they 〈◊〉 up wrath for themselves against the day of wrath Romans the second chapter Though covetous men think themselves well while they live yet Christ tell them They must dye that they should take 〈◊〉 that it may goe well with them after death That when they have layd down these earthly tabernacles the second epistle of Peter the first chapter They may be received into everlasting tabernacles Luke the sixteenth chapter Nam cui haec non adsunt is caecus est nihil procul cernens oblitus sese à veteribus peccatis suis fuisse purificatum Quapropter fratres c. 2 Pet 1. 9. Decemb. 3. 1568. THE Prophet David saith Psal. the fourty ninth Man was in honor when he was first created but continued not in that state the space of a night but became like a beast that perisheth So that as God made man so honourable a creature that he thought he might be God So when man in the pride of his heart would be like God be became a beast a beast not only in body for that he dyeth as they doe but in soul For if we consider the understanding part of the soul and the knowledge that man hath in the same He is foolish and ignorant even as a beast before God Psalme the seventy third and the twenty second verse and the rebellion of his heart is such that he is compared to horse and mule Psalme the thirty second This is our downfall But God of his rich mercy will not have man continue in dishonour though he lost that honour which God gave him in the beginning And as man would not continue in honor one night so God would not suffer him to continue in dishonour one night but presently after his fall gave him this pretious promise That howsoever man had made himself a beast yet God would not only make him a man again but partaker of the divine nature the second of Peter the first chapter and the fourth verse Which promise albeit it begins to be performed when we apprehend it by faith yet faith only doth not make it perfect but we must unto faith add virtue to virtue knowledge to knowledge temperance patience godlinesse brotherly kindenesse and love And these virtues if they concurre doe make man partaker of the heavenly nature At the first the Doctrine of Faith in Christ was hardly received or men thought to besaved only by Works And when they had once received it they excluded the doctrine of good Works All the difficulty that
separation from the Temple which was but a type of that place was so grievous to Davids soul as he had no rest in his spirit and thought himself in worse state than the Sparrow till he had accesse to the Citie of God Psalm the eighty fourth Much more grievous is it to be separated from heaven If of the Church on earth it is said there are gloriosa dict a de te Psalm the eighty seventh Much more glorious things are spoken of Heaven whereof to be deprived will be a great grief for this place hath all things which may commend any place Of light it is said Lumen dilexit oculus but this place hath no night but continual light from the Lord himself Apocalyps the twenty first chapter If society doe commend a place then this place is commendable quia janua ibi aperta If immunity from pain there is neither hunger nor thirst nor cold If joy then there the elders sing continually the praises of God Apocalyps the twenty first chapter Therefore to be excluded from this place which is so to be desired is a great punishment Again To be separated not only from so good a place but from such company not only of holy Angels where if it were a great blessing to lodge while they were clothed with mortality Hebrews the thirteenth chapter then it is a greater blessing to dwell with them in this perfect 〈◊〉 None of the saints who albeit on earth they be despised and called fools Wisdome the fift chapter yet shall be glorious in heaven and not only their souls but their bodies made like the glorious body of Christ Philippians the third chapter and the twenty first verse of whose company to be deprived will be a grief but to be cast out of the company of Jesus Christ who when he did give but a taste of his glory it was so glorious 〈◊〉 his Disciples Matthew the seventeenth chapter so as they said 〈◊〉 est nobis hic offici will be a great grief for there he shall be in perfect glory at the right hand of God where he now 〈◊〉 which shall much more rejoyce us than these drops Lastly If the comfort of Gods 〈◊〉 in earth where the light of it is greatly eclipsed and darkned doe afford more comfort than 〈◊〉 of corne and oyle Psalm the fourth then what a discomfort will it be to be separated from the light of it when God shall shew the brightnesse of 〈◊〉 but even then shall the unprofitable servant be cast out from beholding the same Secondly That which doth aggravate his punishment is that this separation shall be done with violence cast him out not bid him goe out or lead him out The separations that are made from the Church militant are not done without great difficulty no man would willingly be 〈◊〉 But it will be a farre greater grief to be separated from the Church triumphant but howsoever they be unwilling yet they shall be separated violently no man will willingly come to judgment at the last day but God will bring every thing to judgment Ecclesiastes the twelfth chapter He that doth evil hates the light John the third chapter but we shall be brought to light whether we will or no and death which is a preparation to the last judgment is fearfull So as no man willingly dyeth nay we make many pleas becaule we would not be separated we say Lord have not we prophecied and yet Christ tells all will not serve the turne Matthew the seventh chapter Not every one that saith Lord Matthew the twenty fift chapter When did we see the hungry or naked c. But Christ for all that we are so unwilling to be cast out tells us In as much as you did it not c. So that albeit man will not goe out of himself yet he shall be cast out with violence which makes his punishment more grievous Thirdly This separation shall be with contumely and disgrace to be thrown out of the company of the Angels is a disgracefull separation Many times Malefactors though they suffer for their offences yet have no disgrace offered them But the unprofitable servant shall not only be punished with the losse of this heavenly place but shall be cast out to his shame for he that dishonoureth God by burying his talent bestowed upon him God will punish him with dishonour and disgrace Them that hate me I will hate the first book of Samuel the second chapter Secondly The place into which he shall be cast is utter darknesse The Apostle when he saith Ad quem ibimus 〈◊〉 habes verba aternae vitae John the sixt chapter and the sixty eighth verse tells us It is an excellent thing to be in presence of them that have the words of eternall life but it is farre more excellent to be present with eternal life it self but not only to be deprived of his presence but to be cast into utter darkness is extreme misery If we might be choosers for our selves as the Devils choesed to goe into the hoggs 〈◊〉 the eighth chapter and the thirty first verse So if we might choose some place if it were but to return to the world again it were some mitigation but when we have not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is greater cause of misery we are not only deprived of light but cast into a place of darknesse And this punishment is very just that the unprofitable servant should be cast into darknesse which did darken his talent and hid it as the Prophet speaks of cursing Psalm the hundred and ninth He loved not blessing then let it be farre from him So quia non dilexit lucem non veniat ei lux extinguit scintilla gratiae ne videat lumen gloriae Which punishment how grievous it is appears for that the beholding of light as the Preacher saith Ecclesiastes the eleventh chapter is so comfortable to the eyes As Paul was out of hope of recovery when he and the rest could see nothing but darknesse Acts the twenty seventh chapter And God plagued the Egyptians with darknesse as the greatest plague he could lay upon them And the Apostle to shew the grievous punishment of the evil Angels saith They are reserved under darknesse the second epistle of Peter the second chapter for tenebrae formidolosae Again He is punished not only with darknesse but also with weeping and gnashing of teeth A man may have some comfort in darknesse it is the best time to sleep and meditate but the unprofitable servants being cast into darknesse shall have neither of these comforts to mitigate his punishment For there he shall feel the worm of conscience gnawing him which shall never dye and be tormented with the fire that never goeth out Mark the ninth chapter He shall have all things that may continue and increase his weeping But in these words the Holy-Ghost pointeth out two things The certainty and the measure of weeping in
Father This doth distinguish true Christians from Counterfeits which say I know not whether the Father doe give me to Christ and therefore I will not come but to such Christ answers Matthew the eighteenth chapter and the fourteenth verse Non est volunt as patris 〈…〉 de pusillis illis pereat De pusillis dixit saith Augustine non de 〈◊〉 Christ meaneth not such as are little in respect of the world but but little in their own eyes that are not possessed with a spiritual pride of their own righteousnesse as though they need not now to come another time will serve It was the opinion of 〈◊〉 Acts the twenty fourth chapter When I have convenient leasure I will 〈◊〉 for thee So they think another time will be more fit than the 〈◊〉 oceasion and so Christ must wait upon them they may not wait upon Christ. But as the Pharisees despised the counsel of God and would not be baptized by John Luke the seventh chapter and the thirtieth verse so doe these despise the counsel of Christ against themselves whose purpose happily was even at this time to have received them But because they despised his counsel that happeneth to them which besell Saul whom Samuel tels That if he had kept the Lords commandement he had now established his kingdome for ever upon Israel the first book of Samuel the thirteenth chapter and the thirteenth verse but for that he despised the oportunity now it is removed to another And of them that come it may be they will come but with Cains spirit not caring how or what 〈◊〉 they give to God But they must come as given of the Father and not tanquam ab hominibus 〈◊〉 they may not come like him that sate down at the Marriage without awedding 〈…〉 the twenty second chapter Who so commeth in that 〈◊〉 as he shall not be received for that he is not given of the Father so he shall be 〈◊〉 out into utter darknesse Thirdly The promise is They that come after this manner shall not be cast out Which is set out earnestly by Christ with a 〈◊〉 negation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is never at no hand This 〈…〉 for Christ doth performe it and 〈…〉 when the 〈◊〉 saith 〈◊〉 for sakest not them that seeke 〈…〉 the 〈◊〉 the meaning is they not only 〈◊〉 God but with him 〈◊〉 joyes and glory 〈◊〉 So he that comes to Christ is 〈…〉 〈…〉 out but received to be a member of 〈◊〉 my 〈◊〉 body 〈◊〉 partaker of the divine nature the second 〈◊〉 of 〈◊〉 〈◊〉 chapter and the fourth verse What is meant by being 〈…〉 appears by the 〈◊〉 out of the dry branch that bringeth forth no 〈◊〉 John the 〈◊〉 chapter which is to be cast 〈◊〉 the fire by the 〈◊〉 that 〈…〉 and is cast out Matthew the fift chapter by the bad fish caught in the net which is cast away Matthew the thirteenth chapter and the fourty eight verse This casting out is a degree to that casting into utter darknesse which Christ speaketh of There is a second for as that is out of the Church as John the ninth chapter and the thirty fourth verse of whom Christ saith Mark the fourth chapter and the eleventh verse but to them which are without the first epistle to the Corinthians the fift chapter and the twelfth verse What have ye to doe with them that are without that is the Heathen And this is nothing but a disposition to the second for as that is to be cast out of the Kingdome of Heaven of which Apocalyps the twenty second chapter and the fifteenth verse for as autem er ant canes and to be cast into the lake that burns with fire and brimstone where their smoak shall ascend for ever where the worm never dyeth and the fire is never quenched where they shall wish for death and death shall flie from them This is the state of them that are cast out But Christ promiseth That who so commeth to him being given shall not be cast out but shall be quit from death and damnation He doth not only receive them and eat with them but receives them into that union that is inter alitum alimentum that is to be one with him which is a greater union than is either between brother and brother or between man and wife for herein is that verified That we are received to be partakers of the Divine nature by partaking whereof he is in us and we in him we and Christ are made one we receive him and he receives us So that as God cannot hate Christ so he cannot but love us being ingraffed into him Thus it comes to passe that we are not cast out but are made partakers of all the good things of Christ who saith to him that comes to him Luke the fifteenth chapter Omnia nostra tua sunt and Matthew the fifteenth chapter Intra in gaudium Domini that is the chief point in this promise As for them that come not to Christ howsoever they deserve to be cast out yet Christ doth not cast them out but they cast out themselves in as much as they sever themselves from this Sacrament which is the holy of holiest and from the memorial of his loving kindness He that commeth not to the Lords Supper sets himself in the state of the Heathen which albeit they have a kinde of prayer and a knowledg no lesse than we yet come not so farre as to celebrate this Sacrament He is in no better state than the Jews and Turks which albeit they beleeve the creation of the world and the last Judgment yet acknowledge not Christ nor come to him tanquam panis vitae But they must come to the Lords Supper if they will be bidden to the Lambs Supper Neither may they defer to come at their own pleasure for it may be now is the time that Christ will receive them and if they neglect the opportunity they shall be cast out as Saul was in the first book of Samuel the thirteenth chapter It remains that we stirre up in ourselves a willingnesse to come For to come is a voluntary action as Christ tells us John the fift chapter Vos non vultis venire adme nam qui venit ideò venit quia voluit venire unlesse we be as willing to come as Christ is to receive all is nothing Matthew the twenty third chapter and thirty seventh verse Quoties volui noluistis How often would I have gathered thy children together even as a Hen gathereth her chickens under her wings and ye would not Therefore we must beware of removing this willingnesse from our selves To this end we must continually pray that Christ will work in us this willingnesse that the Father will draw us by his spirit and say with Peter Matthew the fourteenth chapter and the twenty eight verse Domine mitte me ad te venire let me be in numero pusillorum non timentium one of those little ones that