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
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
remember from whence they were fallen and repent the second of the Revelations the fift verse or according to that of the fifty first of Esay the first verse They should look to the rock whence they were hewed and to the hole of the pit whence they were digged This then planteth in them humilitie for no question but only for humilitie there needed no mention of these words whence they were taken God had said in the 19. verse Out of the earth wast thou taken dust thou art and to dust shalt thou return And Moses in the second chapter before the seventh verse saith Man was made of the dust of the ground and here again Out of the earth wert thou taken this iteration of the same thing in effect is not needlesse for the holy Ghost setreth down nothing that is needlesse for true is that saying that Nunquam nimis discutitur quod nunquam satis But this is 〈◊〉 so often to put us in minde of humility lest that should stick still in their stomachs which made them first to transgresse and to banish the thought from their mindes that they should be as Gods which thought were enough to cherish pride but rather that in remembrance of their sorrow and repentance they should cast dust upon their heads with Jobs friends the second of Job the twelfth verse The second use is the Justification of Gods righteousnesse and equity Man was not a native of Paradise he was a stranger he was not borne there for God took him elsewhere and put him into this Garden at the first the fifteenth of the former chapter He was brought from the Earth and put here And again here non est sumptus unde missus but missus unde sumptus he is not taken from whence he was sent but tent to the Earth from whence he was taken He was brought I say to Paradise not made there for this Garden of Eden was given him to take all pleasure and full use of it at the first upon a condition he should keep Gods Commandement in the seventeenth of the former but he brake the Law of Paradise and therefore according to his just demerrits he is sent to Earth from whence he was taken and this answereth with Gods truth and his Justice Yet this Justice is tempered with mercie for God sendeth him but to the Earth from whence he was taken The sinne of the Devil you see in the 14. Of Esay the 14 verse what it was He would ascend above the height of the Clouds saying Ero 〈…〉 I will be like the most high but God brought him down to the grave and sent him to Hell fire spoken of in the twenty first of the Revelations the eighth verse So man carrieth upon his forehead his sinne Ecce homo factus tanquam unus 〈◊〉 Adam would be as God knowing good and evill the very same crime then that was in Satan is in Adam the transgression of them both is one and the same This was mercy then not to punish them alike not dealing so with man as he had done with the Angell Lucifer Adam is here made as a scape Goat that had all the sinnes and 〈◊〉 of the people upon his head and so was sent into the 〈◊〉 the sixteenth of Leviticus the twenty first verse Adam had his sinne upon his forehead by the last verse and here is sent to the earth to till it So that this is mercy with judgement 4 The end of his sending The fourth point is the end Ut operaretur terram to serve to till to dresse the ground from whence he was taken this is the end Not to walk up and down unprofitable and to be idle nor to be at case and doe nothing but to be occupied in labour and service for none are to be exempted from this labor none I say as Job speaketh from him that grindeth in the mill to the Prince that sitteth upon his 〈◊〉 Paul in the first to the Thessalonians the fourth chapter and the 〈◊〉 verse admon sheth them to love them that labour among them in the Lord for their work sake yea even the sonne of Man came not to be served but to serve the twentieth of Matthew the twenty eighth The servant which is idle and unprofitable shall be cast into utter darknesse the twenty fift of Matthew the thirtieth verse there is his punishment Sr. 〈◊〉 saith That God sent not Adam out of Paradise to the earth to make the earth a Paradise or garden of pleasure but a place of labour 〈◊〉 operaretur that he should work and till the Earth for though the rich man in the sixteenth of Luke lived at case and fared 〈◊〉 every day and made this world a world of pleasure whereas Lazarus lived in pain and labour yet mark what was the end It was said by Abraham in the twenty 〈◊〉 of that chapter Remember that in thy life time thou receivedst thy pleasure and Lazarus pains now therefore he is comforted and thou art tormented so was he punished for making this world to himself a Paradise Abraham made not this world a garden of pleasure but removed his tent from place to place the thirteenth chapter and the eighteenth verse Idlenesse and fullnesse of bread is afterwards punished The office of the Priest is not to be idle but to serve the fourty fourth of Ezechiel the sixteenth Mare mortuum made by labor The best Writers are of opinion that where now is mare mortuum the dead Sea was heretofore in times past made by mans labour only for a place of pleasure as the Garden of God but God changeth it into the contrarie Tyrus sometimes lived as in Eden the garden of God the twenty eighth of Ezechiel the thirteenth but in the seventeenth verse God will cast Tyrus to the ground and bring it to ashes And if we will live in the earth in 〈◊〉 and in pleasure as in Eden and make it our Paradise be assured there will follow pains and a great torment The second use Secondly He must doe this service to the ground And so was Kain said in the second verse of the chapter following to be a tiller of the ground In the twenty second verse they wrought metals taken out of the ground as brasse and iron and in other places they work in quarries of stone as in mines of metal we labour the earth for bread and for drink all must operari terram Apply hither the thirty second of Jeremy the fourty third verse Kings themselves live in this world but to serve they are Gods servants in things holy and in things civil for they are the Ministers of God to reward the good and punish the wicked the thirteenth to the Romans the fourth verse And in the sixt verse for this cause pay you tribute to Princes for that they are Gods Ministers If the King say put this man in prison and feed him with the bread of affliction it is done the 1 of
the Kings the 22. 27. The reign of the King is the service of God for in the thirteenth of the Acts the thirty sixt verse it is written David after he had served his time slept with his fathers yea in the fift of Johns Gospel the seventeenth verse Jesus saith His Father worketh and he himself worketh also for Jesus for our sakes made himself of no reputation and took upon him the form of a servant the second of the Philippians the seventh verse and only by this his obedience as a servant he hath made us all righteous the fift to the Romans the ninth verse The third use Take this also for a third use ut operaretur terram de quâ sumptus est to teach us that we must doe service to the Country wherein we live Every one is content and forward operari terram quae est to take pains and labour in trimming the earth de quâ factus whereof he was made his own person a mans private every one respecth and will for flow no means to perfect his own state but he must operari terram de quâ desumptus est he must occupie his diligence and service in the earth from whence he is taken It is the office of the Prince the Priests and People to pray for the peace of Jerusalem Psalm 122. 6. The King the 〈◊〉 and the Soldiers or Captains joyn in the building of the Citie Nehemiah 2. And according to that of 2 Sam. 10. 〈◊〉 The Souldiers are 〈◊〉 and valiant for their People and the Cities of their God they fight for the 〈…〉 they were taken Salomon the King bestoweth his 〈◊〉 and his pains 〈◊〉 inrich and better his land Not only 〈◊〉 but the 〈◊〉 Queen Hester though with danger of her life resolved to make petition to the King for safety of her People Hester 7. 3. she prayeth not only for her own life but also for the life of her People and if they had been sold only for servants or hand-maids she would have held her 〈◊〉 And Moses after the People had fallen to 〈◊〉 such was his zeal for the safety of his People that he 〈◊〉 more than once for the safety of them and that God would pardon them or if he would not to 〈◊〉 or raze him out of his book And Christ himself would 〈◊〉 rebukes for our sakes Rom. 14. 3. We must wish and work the good of the Land wherein we live both for this life and for the life to come though it be with the 〈◊〉 of the losse of our own lives with Moses Hester and our Saviour Women not exempted Further that we may joyn Women in this also who though they are not named yet they are not exempted from occupying themselves in this service of the Earth for though her husband be imployed abroad yet she overseeth her houshold and she 〈…〉 the bread of idlenesse saith the wiseman Prov. 31. 27. She is to doe her husband service She will doe him good and not evill all the dayes of her life She seeketh wooll and flax and laboureth with her hands And with her hands she planteth a Vineyard And by the whole discourse of that chapter it appeareth that she is not to live in idlenesse Here shall be work in the earth for women also For she shall eat of the fruit of her own hands and her own works shall praise her in the gates the thirty first of the Proverbs the thirty 〈◊〉 verse And Paul in his second chapter of his Epistle to Titus the fourth and the 〈◊〉 verses sheweth the duty of Women to love their Husbands to keep at home and to be subject unto them The especial matter of consideration is this that we were not altogether taken from earth but we have also a Heavenly part God breathed in us the breath of life we had a breathing from God So that as we owe service to the earth from whence our bodie was taken so we owe service to God from whom the Heavenly part of our soul came for the soul of man is 〈◊〉 substantia then we owe not all our service unto the earth but a greater service unto God for vain is it when man 〈◊〉 all his labour for his mouth but his soul is not 〈◊〉 the sixt of 〈◊〉 the seventh 〈◊〉 God 〈◊〉 for the soul As the body is 〈◊〉 so the Soul is 〈◊〉 by mans service unto God for ut anima est 〈…〉 so 〈…〉 vita animae the soul is the life of the body and God is the life of the soul. Besides as heretofore we have considered in his other 〈◊〉 that he joyneth Mercy with Judgement so likewise he joyneth Mercie here with his Justice yea his Mercie exceedeth his Justice Mercie and Judgement are joyned together in a good man the hundred and twelfth Psalme and God is mercifull and full of compassion the hundred and eleventh Psalme the fourth verse yea which is more by the hundred fourty 〈◊〉 Psalm the ninth verse His mercie is above all his works yea his 〈◊〉 shall not only be joyned with his Justice but even triumph over Justice The ancient Fathers doe gather the second mercie by or out of this sending and they doe expresse it out of the eighth chapter of this book by the sending of the Raven and the Dove out of the Arke for Noah sent forth the Raven which returned not when the waters were diminished from off the Earth but after the waters were abated the Dove returned with an olive leafe in her bill The Dove when she came brought hope of returning to the earth from whence Noah and his familie were taken In the fourty seventh of Genesis the twentieth verse though Joseph bought for Pharaoh all the Land of Egypt yet after Joseph gave them seed and only the sift part of the increase was for Pharaoh the rest for themselves and they were well content to till and husband the land and to become for this relief in their famine the servants of Pharaoh And out of Missus they gather another mercie God shall send us one and his name saith Jerom is Missus one sent upon the word Shiloh mentioned in the tenth of Genesis the twenty fourth verse and of Silo or Siloam which is by interpretation sent the ninth of John the seventh verse Moses in the fourth of Exodus the thirteenth verse when God would send him to Egypt saith Oh my Lord send I pray thee by the hand of him whom thou shouldest send The Prophet in the sixteenth of Esay the first verse saith send ye a Lamb to the Ruler of the world from the rock of the wildernesse This Lamb there prophecies that was sent was our Saviour And this word Missus sent is appropriated to Christ and he is sent that we might return again to Paradise Adam had hope that by one which should come from the promise in the seed of the woman he should once return again You have a plain example in the twenty
countenance The other of the countenance Why is thy countenance cast down Concerning both which in that God knoweth no cause of Cain's sorrow it is plaine that it was an evill sorrow for God alloweth not that sorrow for which we cannot give a reason Note A reason to be given of our sorrow and actions And as God will come one day to ask an account of our works so we must every one give a reason of our actions in the fourteenth chapter to the Romans and the twelfth verse and in the first cpistle of Peter the fifth chapter But if we be not able to give a reason of those things which we doe then are we as bruitish as unreasonable beasts God teacheth man more than the beasts of the earth giveth him more wisdome than the fowles of heaven Job the thirty fifth chapter verse the eleventh Therefore man ought to doe God more service than they Therfore the Prophet saith in the thirty second Psalm Be not like horse and mule that have no under standing We are as the Apostle speaks men of understanding in the first to the Corinthians and the tenth chapter such as ought to doe nothing but what they can give a reason for Therefore the word is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first epistle of Peter the second chapter and the second verse and the service that God requireth of us is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the twelfth chapter to the Romans and the second verse and they that doe otherwise are not only evill but absurd and unreasonable men in the second to the Thessalonians the third chapter and the second verse All kinde of sin is unreasonable As God sets this brand upon all kinde of sinne that is unreasonable Chiefly hatred so chiefly the sinne of Cain for his hatred towards Abel was not for evill but for good In naturall reason we are to love good things and hate evill but where he hated his brother because his works were good and his own evill the first epistle of John the third 〈◊〉 and the twelfth verse it appeares that his sinne was bruitish and unreasonable which unreasonable kinde of dealing the holy Ghost expresseth Is thine eye evill because his is good Matthew the twentieth chapter and the fifteenth verse We must make account for gestures of our bodies Secondly for his countenance God will have an account of the gestures of our bodies for as they were both created and redeemed by God so we must glorifie God both in body and spirit the first to the Corinthians the sixth chapter and the twentieth verse God alloweth no affection that is causless and therefore condemneth unadvised anger as a sinne Matthew the fifth chapter which was Cains sinne The second motive is If thou doe well shalt not thou be rewarded and accepted where in he wills us to look not only to the ground and cause of our actions but to the end of them as if God should say if reason cannot move you to hate sinne yet let affection move Affections Hope Fear Now there are two chief affections which move the life both of man and beast that is hope and feare first God moves with the hope of reward If thou doe well shalt thou not beeaccepted then with the fear of punishment but If thou doe evill sinne lyeth at the dore By the first question Gods meaning is Am I such a one as doe not regard well doings All Scripture affirmeth that God tendreth goodnesse dicite justo quia bene erit merces so saith Jehosaphat to the Judges in the 〈…〉 Isa. Be of good courage and 〈◊〉 it for the Lord will bee with the good the second booke of the Chronicles and the ninteenth chapter with whom the Apostle agreeth Be stedfast and unmoveable quia labor vestra non erit inanis in Domino as it is in the first of the Corinthians and the fifteenth chapter and the conclusion of the whole Scripture is Behold I come shortly and my reward is with mee the two and twentith chapter of the Revelations and the second verse If our love were perfect it would cast out feare and wee should not neede to bee drawne to doe well with hope of reward but because there is great imperfection on both parts during this life therefore wee have neede to bee stirred up to doe well with the one and terrified from doing evill with the other The reason why David hearkned to Gods statutes was propter retributionem Psalme the hundred and ninteenth Moses was contented to suffer adversity with Gods people for that hee looked to the recompence of reward Hebrewes the eleventh chapter so that it is Gods will we should take notice of this word of comfort that if wee doe well wee shall bee accepted The word Neshah used in the originall hath two significations both to reward and to forgive as it is in the thirty second Psalme Blessed are they whose intquities are forgiven the first sense hath reference to the fourth verse where it is said God had respect to Abel and his sacrifice And for the other sense thou shalt be forgiven It is agreeable to the Scripture which teacheth us that to ridd our selves of sinne wee must breake off iniquity with right dealing Daniel the fourth chapter and mercy Joel the second chapter and the thirteenth verse sanctifie a fast call an Assembly then shall the Lord bee mercifull and Peter to Simon Magus Pray to God if so bee the thought of thine heart may be forgiven thee Acts the eighth chapter and the twenty second verse But Abel did well and that was 〈◊〉 rewarded in this life for his brother killed him he was not rewarded here therefore it followeth he was rewarded in the life to come For God is not unrighteous to forget the labour of our love Hebrews the sixth chapter and the tenth verse though God forget us on earth yet we shall be remembred in heaven It is a righteous thing with God to recompence them which are troubled with rest when the Lord Jesus shall shew himself from heaven the second to the Thessalonians the first chapter and the sixt and seventh verses So that the second motive to drive us from sinne is that it deprives us of the reward and sets us out of the hope of Gods favour In which case we must practise the counsell of the holy Ghost Apocal. the second memor esto unde cecider is resipisce The third motive is that if thou doe not well sinne lyeth at the dore which is the corrective part as if God should say though neither reason can move nor hope of good yet let this move us that sin doth not only deprive us of God but brings eternal destruction si bonus non infructuosê si malus non impunè for God takes order that neither good shall be unrewarded nor evill unpunished sinne shall not only deprive us of our hope and shut us out of heaven but lock us fast
which assurance we are likewise to gather to our selves in this 〈◊〉 that as surely as we corporally doe taste of the bread and wine so sure it is that we spiritually feed on the body and blood of Christ which is communicated unto us by these elements as the Apostle 〈◊〉 in the first to the 〈◊〉 the tenth chapter and the fifteenth verse that the bread broken is the communion of the body of Christ that the cup blessed is the communion of his blood that by partaking of this spirituall food we may be fed to eternall life Thirdly this act was performed with speed the Ceraphin came flying with wings and being 〈◊〉 he hath a present effectuall power to take away his sinne for a little before he that cried out that he was in woefull case verse the 〈◊〉 Vae mibi by and by being touched and revived with comfort of forgivenesse saith Ecce ego mitte me in the eighth verse whereby we learn that the touching with the coal thus taken from the Altar and the participating of the body and blood of Christ hath a power not only to purge and heale the sore of our nature but that it giveth a 〈◊〉 to serve God more cheerfully and carefully than we did before 〈◊〉 us serventes spiritu servent in spirit Rom. the twelfth and the 〈◊〉 verse so that we care for nothing nor count our live 〈…〉 that 〈◊〉 may finish our course with joy Acts the twentieth and the twenty fourth verse The summe of all is that seeing it is a fearfull thing to appear in the presence of Gods Majesty and knowing that one day we must all appear before his tribunall seat and throne of glory we do 〈◊〉 with the Prophet that albeit we have lived never so upright a life yet if we have beene silent when we should have spoken to his glory if we have omitted never so little a duty which we ought to have performed for all that our case is miserable untill it please God by the burning coale of his Altar and by the sacrifice of Christs body offered up for us upon the crosse to take away our sinnes And that if we 〈◊〉 humble our selves before God and acknowledge our sinnes then our sinnes shall be purged by the death of Christ and by partaking of the sacrament of his bodie and blood the rather because in the sacrament we doe touch the sacrifice it self whereas the Prophets sinne was taken away with that which did but touch the sacrifice Then after the receiving of this sacrament we must take a view of our selves whether we can say Nonne cor 〈…〉 in nobis Did not our heart burn within us Luke the twenty fourth chapter and the thirty second verse because in this sacrament we finde a fire of Christs love towards us And whether we finde in our selves that willingnesse to serve God aright which was in the Prophet in the eighth verse Behold send me Ecce mitte me As in regard of our misery we made the confession of sinfull men so having experience of Gods mercie in taking away our sinnes we must make the confession of Angels crying Holy holy holy Lord God of Hosts Lastly We must not only shew forth the heat of our love to our needy and poor Brethren by doing the works of mercy but even to our enemies as both Salomon and the Apostle teach If thine enemie hunger feed him if he thirst give him drink for so thou shalt heap 〈◊〉 of fire upon his head Proverbs the twenty fift chapter and the twenty first verse and Romans the twelfth chapter and the ninteenth verse For so as thouarta burning coale in thy self so thou shalt kindle in him the coals of devotion to God and of love to thy self Attendite ne justitiam vestram exerceatis coram hominibus ut spectemini ab eis alioquin mercedem non habebitis apud Patrem vestrum qui est in Coelis Matth. 6. 1. Octob. 15. 1598. THE drift of our Saviour in these words is to separate that which is vile from the pretious Jeremiah the fifteenth chapter to sever the tare of vain glory from the good corne of righteousnesse and mercie But as Christ gives charge That while his Disciples laboured to gather away the tares they should beware that they pluck not up the good corne Matthew the thirteenth chapter So while we labour to pluck up the tares of vain glorious intentions we must take heed that we doe not withall pluck up the good corne of good works for heretofore the good seed of the Doctrine of good works was not so soon taught but presently the Devil sowed in mens hearts the wicked opinion of merit of works as tares among good corne And while men laboured to take away the opinion of merits then he takes away out of mens hearts the care of works In the counsel of Christ two things are to be noted First the corn must be sowed take heed ye doe good works Secondly the 〈◊〉 must be plucked up but doe them not to be seen We must doe righteousness both privatly in our own consciences and publiquely before men as the Apostle sheweth Provide for things honest before all men Romans the twelfth chapter But the tares are to be avoided that is to be seen ut videamini where we have a command First Christ will not have us doe good works to this end to be seen Secondly That we may not we must take heed as if he should say My will is ye shall not give almes to this end to be seen Thirdly That ye may avoid this fault ye must take heed Whereby he signifieth that to doe almes to this end to purchase praise to our selves is a hurtfull thing And to avoid this fault is a matter of great difficul y. For the first point Christ saith When ye give almes doe not blow a trumpet when ye fast or pray let not all the world know of it neither let the end be ut videamini Touching which we are to know that our good works are not worse in themselves for being seen but are the better even as the goodnesse of a colour stands in the lightnesse of it so our good works are more commended if they be known And they of themselves desire the light as Christ sheweth in John the third chapter and the twenty first verse But such is our corruption that if we think our works are known we with our pride doe corrupt them For as pride is the way to dry up the fountain of Gods grace as James saith God resisteth the proud and giveth grace to the humble James the fourth chapter So the sight of good works is a means to overthrow our humility The Pharisees knew this full well which purposing to tempt Christ covered their hooks with praise Seeing we know that thou art a teacher come from God and regardest no man tell us is it lawfull Matthew the twenty second chapter But Christ to teach us what a dangerous thing it
begin naturally a communionibus but there is nothing with which all things doe more commonly communicate than the light of the Son ergo it is first for it is the communication of Heaven because all the Starres doe borrow their light of it and we see by it on earth it is oculus noster by which we see and it is their Cresset to light all them There are some which will have a reason of Gods works and would know how it could be that light should be first made and four daies after the Sunne to be made which was the cause of it But to these I answer that their absurd doubt doth argue small skill in Philosophy for they speak as if the light were an affection and quality only of the Sunne for we see that the fire on earth the meteors and lightnings in heaven the scales of Fishes and a dark wood have also light in them And what doth give light to these I answer not the Sunne But admit the same were the cause of light yet we see that many things have their proceeding in nature before things on which they have after their dependance As all agree that the livor in a man hath the precedence in nature and yet after it hath his dependance on the heart as his chief for though the light hath now his dependance on the Sunne yet then it had his precedence And as Christ was long before he took the body of Flesh so was the light a certain time before it took and was joyned to the body of the Sunne Again we may say that though the Sunne was not created now yet the substance of the Sunne was now made and so we may understand lux for corpus lucidum which after was perfected Last of all this of St. Basill will overthrow their doubt For if a man will grant to God that he made all things without matter of nothing then we must also grant that he can make light without the Sunne for God doth not depend upon ordinary means he is not bound and tyed to the Sunne that by the means thereof light should shew for he can give light without it three dayes by miracle at the beginning and will for ever give light without the Sunne after the end of the world The Hebrews spake of three Creations 1. De nihilo 2. In nihilo 3. Super nihilum All things were of nothing the light was in nothing the earth hanged upon nothing Job 26. 7. Tell me saith Job on what the earth dependeth and I will tell thee on what the light then did depend for it was miraculously giving light without Sunne A word of the second point Job telleth that it is a probleme and a hard question to know from whence the light is Job 38. 19. and in the 24. verse That it is more than mans wisdome to answer it for the very light is darknesse and ignorance to us for all that reason can conceive of it is this that either it must needs be a substance or else 〈◊〉 substantiae that is flowing or proceeding from a substance as a quality or affection of it if it be a substance it must be a spirituall or a corporall substance a spirituall substance it cannot be for it affecteth a bodily substance bodily it cannot be for the motion of it is a moment for with a flash it lighteneth all and also if it were then it must be granted that two bodies are in one place as the ayre and the light at one instant but indeed as they say of the Element that they are next kinne and affinity to accidents so we may say of light Preach 11. 5. there is a light of knowledge and a light of comfort The execution of the Precept The execution of the Precept was of the nature of the Preceptor and Commander 2 Cor. 4. 6. For as by his word he made the Whale bring Jonas safe to land so here he caused light to come out of darkness Rom. 4. 17. calling things that were not as if they were as the motion of the lightning is that is in an instant with celerity comming from the East to the West Luke 17. 24. so was the Creation of it for the facility of making it we know that no work is impossible to God Luke 1. 37. For as casie as it is for man to speak any thing so casie it is for God to doe any thing God 's dictum factum is all one and alike to him Wherefore we may conclude with David that Gods word runneth swiftly to the performance and execution of his Will It is easily and speedily done There is matter to be learned to lead us to good motions But of this hereafter Viditque Deus Lucem illam bonam esse Gen. 1. 4 vers THE meaning of this is That as we have seen Gods wisdome and power in the execution of his Will so now we may see the goodness and mercy of God in the confirmation and approbation of the light which he 〈…〉 allowing it as good for our use Job 28. 3. 〈…〉 God gave not the light to the Moon but to us that the light might arise to us The reference that this verse hath with that which goeth before is this God made things before and here Moses sheweth the quality of it that it was even in Gods judgement very good and perfect that is as the Philosophers say God in all his works limiteth together bonum ens for all that he maketh is passing well made The difference between Gods works and ours which sheweth the difference between Gods works and ours For it is our manner so we doe a thing that God willeth or that we purpose it is no matter we care not how it be done But here God teacheth us by his example that we should in attempting any thing have a speciall care that it be good and welldone Also it is usuall with us that the thing we make in haste is as we say canis festinans that is it is rudely and blindely done and therefore that which a man will doe well he taketh great pains and leasure about it because it is a hard and difficult matter to doe a thing well but God doth and can doe things well and perfectly well with ease with quick dispatch even in a moment with great facility and celerity and yet we see he confirmeth it to be very good in these words Two parts the View and Confirmation to be good Therefore there are two parts First the view which God taketh in beholding the light Secondly his testimony affirming and confirming it to be good The View Touching the first As before we haveheard of Gods speaking so here now we are to consider of Gods seeing Touching both which Moses by Gods spirit is taught to speak after the manner of men in our phrase and dialect that it might be to our capacity for he cannot speak to us as to spirituall but as to
Lonum malum in Creatura arguit quid Creator materia corum erat Which thing doth teach us that all things created be they never so good they carry in them as well a mark and signe of the matter whereof they were made as of the Creator who made them that is as by some goodnesse in them they shew the excellencie of their maker in some part so by some ill and vicious quality in them they bewray the imperfection and rudenesse of the matter of which they came As for example Corn hath his chaff with it Light hath adjoyned his contrarie darknesse Honey bringeth his unsavory wax Metals have their drosse and Liquors and Wines their lees and dreggs the one sheweth the goodness of the maker the other the rudenesse deformity and emptinesse of the matter Now then we see that untill there be a distinction and separation between the lees grounds or drosse of the Wine or Beer and untill a tryal be made to refine and put apart and try the drosse from the pure Metal and sift the chaff and sever it from the Wheat and Corne we can have no good and sit use profitable for us and convenient Even so we say of the Light for according to the course of this mixt world light was brought forth in his mixture that is in darknesse John 1.5 Therefore as God doth here try and discover and separate light from darknesse so in Math. 3.12 he is a Fanner and Winnower of the chaff from the Wheat and by separation cleanseth his floare leaving there only the Children of light Ob. But touching this action let us consider this first Wherefore he left any darknesse at all and why he did not clean cut off all darknesse considering that it is opposite to the light which is good Whether darknesse be evill Where first ariseth this question to be discussed Whether Darknesse be evill seeing it is opposite to light which is good Touching which I have told you before That darknes is but a defect absence and want of the light and mere privation and no substantial thing of it self And therefore it is said when God created darknesse we must understand it to be spoken in this sense and phrase of speech That when God created no light at the beginning therefore he is said to create darknesse for God caused it by withholding light Wherefore as emptinesse is nothing but a want and defect of stuffing and fullnesse and as nakednesse is nothing but a want of cloaths and covering and as silence is nothing but a withholding of words and speech Tâ—nebrae Naturalis Moralis So darknesse being no substance and nothing but a mere and bare privation and that not privatio moralis but naturalis not a want or defect of virtue which indeed is vitious but of light which hath a use commodious Therefore in that regard it cannot be said to be evill but in regard of the morality as we say i. as it hath a resemblance similitude and proportion to that which is moral as knowledge and ignorance in that respect it is blanched among evill and vitious things Ob. But it may be objected That if natural darknesse be not evill why then did not God say before also that it was good I answer That light is an essence and hath an essential goodnesse in it but darknesse being nothing no essence of it self therefore it could have no essential goodnesse to commend it self but it 〈◊〉 as we say in the Schools an ordinate goodnesse 〈…〉 for this rule we hold in divinity that Deus bons 〈◊〉 facit 〈◊〉 So that things have either Bonum essentiale as the light or Bonum ordinatum as the darknesse And God 〈◊〉 many things which have no essential goodnesse in them because by his ordination disposing them he can and doth bring them to our great good use and commodity As silence hath a great good use even in 〈◊〉 and sometime holding a part gives a great grace to the Atte. Ignorance hath this use that it is a spurre to prick men forward to the knowledge of liberal Sciences So darknesse in the Art of Painting hath a great necessarie use for shadows and the darkness of parts give it greater grace and beauty Afflictions have a good use by Gods ordination So hath adversity for it is made good for our instruction and amendment So this darknesse and absence of the light hath bonum ordinatum given it for God in wisdome and mercy disposeth and ordereth it to be a Cabbin and Chamber in which men can best sleep and take their rest Psal. 104. 20. and in Justice he ordeineth it to a good use and end namely to be the 〈◊〉 and place of torment punishment to the wicked in the world to come You see then why he made not such a light which should compasse 〈◊〉 overspread all the world with his bright beams without admitting any shadow at all Job 38. 27. And you see the reason why God suffered not the light to be mingled confusedly with darknesse but distinguished the one from the other without taking other clean away 2d part Now in the second place we will consider first the things divided and distinguished here and then the division and separation it 〈◊〉 Distinction Touching the first we must as St. 〈◊〉 saith Phil. 1. 10. 〈◊〉 between things different and opposed which we call membra dividentia and we must not conjoyn and confound them together for God doth confound such which make a separation and breach in Gods things which should not be divided Math. 23. 37. as the Chickens which separated themselves from the Hens call and also he consoundeth those which agree and joyn together in evill things from which they should be separated and divided Gen. 11. 8. they have a woe which confounds these membra dividentia calling good evill and light darknesse for God will and doth divide things that are noble from things unnoble and good things from that which is bad and he will have no agreement between them but the Divils art of dividing is contrary for it is his study to glew and mash together ill things with good Nahum 1. 10. and to divide and separate good things one from another and therefore never leaveth untill he maketh Gods Church regnum divisum Mat. 12. 26. So the Divell shuffleth good things to bad that there may be an equality between them which should have no coherence which is mater confusionis as he is author and pater confusionis Wherefore this must teach us to divide as God doth things of different and contrary nature As for the division it self the manner of it is after four sorts 1. For first he devided them in cause for the bright and fair clean bodies as fire have their fulgorem Ezech. 1. 4. and is the cause of it the firmament hath his splendorem and is the cause of it So he divided them that so he
we must pray not only for the blessing of the earth but also of the heaven as Jacob Gen. 49. 25. Deut. 33. 13. Not only for the blessing of the wombe of the earth which being a fruitfull soll quickly conceiveth and bringeth forth fruit but also the blessing of the breasts of the Clouds without which the fruit will very soon perish and wither Job 38. 8. For it is Gods blessing both to make a land a fruitfull and fertill soil apt to conceive and also to send seasonable rains to it that it may grow and be ripe and good for mans use These all doe likewise serve for the execution as well of Gods justice to correct us as of his mercy to doe us good For when we displease him with our sinnes he maketh these things his rods by causing the Heavens and Clouds to be as Brass and the Earth as Iron thereby and on the contrary side when he in justice will set wide open the windows and fludgates of heaven to drown the earth with floods and inundations as he did the old World Usus And this is that use and instruction which we are to learn out of this division to pray if it please God for his blessings and not to sinne for fear we be scorched with droughts and over whelmed and drowned with floods Fecit ergo Deus hoc expansum quod distinguit inter has aquas c. Gen. 1 7. vers THe treaty concerning the second dayes work is divided according to the work it self and the name given to it the work is set down in the sixth and seventh to the manner of it in the eighth verse In the work we observed three points according to the three severall verbs Dixit fecit sit The first containeth the precept or warrant for the making of the work The second the workmanship and going about to doe or make it The third the return and certificate to signifie that it was fully executed which three are in Dixit fecit factum est With man it often times falleth out that dixit is without fecit that is it is too usuall that men promise and say much but doe it not and many times we see his fecit to be without perfecit that one may say factum est it is fully and perfectly done the first we see Mat. 21. 30. he said but he did it not the other custome of men is exemplified Luc. 14. 30. for as he did it not so on the other side This man began to build a house but did not finish it So none can say that his fecit was factum est 3 the first also we see 1 Sam. 18. 17. Saul said he would give Michol to David but did it not but it was not so with God for he is not yea in saying and nay in doing and performing but as certain as he saith a thing so surely it is done for his word is truth and that his deed declareth and on the other side it is farr otherwise with God than it is with man for if God begin a good work he will surely finish it throughly Phil. 1. 6. perfecit quod facit if he be the beginner and author of any thing he will also perfect it and finish it Heb. 12 2. so that we shall confesse as here that quod fecit factum est So that that is the first consideration in God that these three severall things saying doing and perfecting are inseparable in him joyned and linked together as a chain that one ensuing the other and all following the first The first of these hath been shewed before the two last the Work and the Certificate are now to be handled in order The Work in this seventh verse touching which we see that it doth stand on two points and parts First He made it Secondly He separated it Concerning the making the word gnasha signifieth to make which hath an opposite and divers sense from two words which may seem to be the same too meaning Esay 45. 7. there is these three words formavi creavi feci of these three severall words the first is common to the other two for all that is made of somewhat or nothing hath a form and therefore is formed Distinctio but facere creare are distinguished thus To make presupposeth a matter subject but to create is to make of nothing in the first day God created of nothing but now in this work he is a maker for Coelum aëreum was made of something the Heavens were planted Esay 51. 16. and therefore there was something which was as it were the seed kernell or science or 〈◊〉 of which it was planted It is true that in respect of us it is more admirable to see a thing made of nothing because we cannot conceive it then to see or heare of a great thing made of a small matter because it is familiar experience with which we are acquainted to see a little child prove a great man and a seed 〈◊〉 kernell proves mighty tree but in respect of God both works are like strange and also in the respects of the works themselves to make a tree of a kernell and to make 〈◊〉 tree of nothing is alike though the one we approve because of common experience as a matter usuall and nothing strange for Gods power is miraculous in both though in the one now it be made naturall and usuall it was strange to sea it to turne water into wine and to feed five thousand with five 〈◊〉 and two fishes yet the strange miracle is wrought by 〈…〉 yeare as we see but we consider it not for God sendeth the watery moisture of the Earth to be conveyed into the Vine tree which sap God turneth into Wine though it seem naturall and with as few Corns of grain as will make five loaves being sowed in the Earth will multiply and increase to as much as will seed five thousand with bread and two fishes will bring so many fishes as may suffice so many fer meat so that we have these wonderfull miracles amongst us every day Now touching the Heavens the science kernel or plant of which they were planted and made was the waters 〈◊〉 〈◊〉 3.5 The other words to which this word in nature is opposite and 〈…〉 sence is oper are which signifieth with ones hand to work with tools and instruments with laborious pains But God doth not so make the Heavens but he doth it with as much ease as it is for a man to breath Psal. 104. 30. emitte spiritum creabunter 〈◊〉 besides the facility with such speed and celerity that in the space of time that one can say fiat with the festination he doth his works which is divers from the custome of men in making or doing any thing for they commonly take great pains and spend much time in work to no purpose and can doe nothing as Peter Luke 5. 5. he laboured all night and caught nothing but it
the waters they serve as vessels and bottels to hold and contain them and that to the end that they may not be poured down all at once but as Job saith 26. 8. they doe quasi cribrare as it were sift them in small drops down on the Earth The Waters The Waters are divided into aquas fluidas congelatas for the flowing waters God descendeth to the lowest and basest use even he made them to soften and molifie the clodds of Earth in the Countrey to the Husbandman Job 5. 10. and to wash and cleanse our streets in the Citie The Dew and Rain For the Dew which is a liquid and slim'd moisture and the rain also The use is 1 Reg. 17. 1. they serve for drink to men and the Dews serve for herbs and grasse whose roots being neere to the uppermost face of the ground would be dry and wither without such Dews to moist it Pro. 3. 20. and because there are plants and trees which have their roots deep in the Earth so that Dews cannot pearce to them therefore God hath provided a greater store of water the showers and Rain Joel 2. 23. which may reach to the deep roots Now for the congealed waters by the cold God giveth the snow like wooll to keep out the cold blasts of the North winde that the seed may be warm and nourished in the ground Psal. 147. 16. and he scattereth the frest to serve for ashes to keep in the seed which is in the Earth that it spire not nor spread out too soon before it be well seasoned and rooted in the Earth lest after it should for want of root and deepnesse of Earth dry and wither away when the Sunne commeth Luk. 8. 6. Thus we see the waters elevated and drawn up loaden in clouds and thrown down to our great use and benefit But there is another use which God hath ordained to put all these his Waters to and that is as well to be rodds to correct and punish us for 〈◊〉 for his Justice as well as the former use was for our good of his Mercie Job 37. 13. First for the Winds When in Mercie he will doe us good he maketh them auram temperatam but when he in Justice will make them his rodds of correction he maketh the Winds spiritum procellae by which confringit naves in mare Psal. 48. 7. concutit praecipitas domus Job 1. 19. and overturneth trees by the roots When God will have the Clouds instruments of his Mercie he maketh them pregnant and with Child with waters for the first and later rain doe make the land fruitfull Job 37. 11. When in Justice he will have them rodds to correct us he maketh nubes steriles as Salomon saith 25. 14. and as Jude saith Clouds without water we shall see them but have no good of them for our sinne also for our sins instcad of dews he sendeth mildews Hag. 2. 18. the rain of Gods mercie is a blessing to us Psal. 68. 9. it is a gratious rain When God in Justice will have the rain to be his rod he sendeth and maketh raging rains and storms and tempests to destroy our fruit and food Pro. 28. 3 For the frost and hail God maketh them his rods to kill and destroy their Vines and Mulberrie trees Psal. 78. 47. And thus much of the uses of the waters Now of both these together was the Firmament made For this Aire Coelum aëreum is more necessarie for men then the light which was made the first day for we may have a use of darknesse and sleep without light but we cannot live sleeping nor waking without Aire to breath in sive firmamento destruitur firmamentum panis Psal. 105. 16. the distemperature of it causeth a famine Ose 2. 21 21. in Israel famine and men call and seek to the Earth for food the Earth hath no power it cannot give any but is dry and barren without the Heavens and therefore it calleth and waiteth on the Heavens for his dews and influence and the Heavens cannot give such gracious rain and therefore calleth to God to give them a warrant and commandement and power to doe it So God heareth the Heavens the Heavens heareth the Earth and the Earth heareth the Corn Wine and Oyle and then they hear and sustain Israels want Fuit sic The last point is fuit sic which is the return and accomplishment of that mandate for at his word all things were created yet not in actibus suis sed in 〈◊〉 suis as we say in the Schools for it did not then in the second day presently rain snow hayle and freeze but God made them meet and able and fit for that purpose for ever after as God did all his work sine adjumento consilii sic fecit sine adjumento auxilii alicujus as he gave order with his word how things should be done even so they come to passe Esay 40. 13 14. Here are two things in this to be considered first virtus verbi Secondly obedientia Creaturae The power of Gods word is seen in that it is able to bring to passe any thing sine mora sine labore Salomon would build a Temple very beautifull 1 Reg. 6. 38. but he could not doe it in lesse time then seven years and after when it was made the second time fourty and six years they say the Temple was making and can Christ reare it up presently in three dayes this they thought impossible but behold here is a greater Temple then Salomons was yet he made the whole frame of it in no longer space and time then one may say fiat Coelum for presently fuit sic saith Moses Psal. 148. 5. he only spake the word and they were made for the other he did it without trouble or pains 1 Reg. 5. 15. Salomon to have his Temple made though it must be seaven years a doing yet he must have threescore and ten thousand Artificers and fourscore thousand Laborers even 150000 men might be troubled to labour about the world and spend infinite cost about Instruments and Engins to doe it But here with God is no such matter no help of men no need of Instruments nor any fear of let or impediment to hinder his work and will but his word and power to bring all to passe Obedientia Creaturae Touching the obedience of the Firmament created we have three things to consider First with what celerity conformity and constancie all things were done as God would have them For the speed and celerity We see that the Waters as if they had ears to hear what the word commanded wings to flie about the execution of it so soon yea more speedily they did it We read in the Scriptures that God preached to none but only to man for it is enough for him only to say the word to all Creatures of the Earth else and it is done but he must stand and take pains to preach an
said was death and deadly poyson 2 Reg. 1. 39,40 is medicinable with us and commonly used in purgations so is Vipers flesh c. But we stand not on this but though they were not good for to shew Gods mercy and love to the Godly yet they are good to shew his justice and wrath to the wicked Esay 10. 5. there are none but will say that rods are good and necessary in a school so are these things good to punish the wicked in the world Joel 2. 25. So that if there were nothing but this which David confesseth Psal. 119. 67. Before I was troubled I went wrong but now I keep thy Law therefore it was good for me that I have been introuble c. It were enough to prove them to be good because these Armies and Hosts of Gods displeasure doe bring us to goodnesse Joel 2. 25. But now for germinabit tibi spinas Gen. 3. 18. that is for thy finne and because of thy disobedience the earth shall bring forth to thee thousinner so that before we did sinne there was none of these things that could hurt us but were for our good for as God made us mortall and subject to corruption yet it was Gods preservative grace which keeping him from dying and mortallity that his dust returned not to dust so the same preservative grace should have kept all Adams posterity from any hurt of these things if they had continued in integrity Wherefore to conclude this whether thornes and venomous herbs were created in principiis suis or in semine for we hold both Creations it is certain that they had been good and could not have been hurtfull to them if they had not sinned which we see by warrant for those men which were renewed to the Image of God and were in Gods favour all things did serve to their good and no ill thing could hurt them Jam. 5. 17. Elias could command Heaven to rain not to rain Jam. 5. 18. Joshuah might by Gods permission command the Sun and Moon Joshuah 10. 12. The three Children could not be hurt in the fire raging and flaming Dan. 3 27. Neither could the Lyons be evill to hurt him Dan. 6. 22. The Viper could not hurt Paul Act. 28. 3. If the faithfull drink deadly poyson it shall not hurt them Mark 16. 18. and many such examples are Heb. 11 33. which shew that God giveth his preservative grace to the Godly by which they have such a prerogative as Adam had in his innocency when his corruptible dust was kept from corruption that it turned not to dust again They which have Gods eyes and Image shall see this to be true that the thing which is deadly to some shall not hurt them So that as all things are clean to the Clean so all is good to the Good and Godly Usus Spiritualis Now for the spirituall use And first we are put in minde of our homage to God in serving and praising him for these earthly and temporall blessings which we receive from him the only author and owner thereof for many not knowing that their Wine Oyle and Corn and other riches come from God Ose 2. 8. did give the glory and praise of them to Idolls ascribing the gift to others If by these things we receive strength and continue in health we must remember our duty to be thankfull Ezech. 11. 16. to 21. for seeing God hath opened his mouth for our good saying Let the Earth be fruitfull and if now he still openeth his hands and fill us with his blessing it is our duty of gratefullnesse to lift up our hands and open our mouths to blesse and praise his holy name so these earthly benefits must be keyes to unlock and open our mouths to sing some praise to him Jer. 2. 31. God hath not been a Lord of darknesse nor a wildernesse to us therefore we must not be as barren and unfruitfull ground to him but yeild some fruit of our lives by obedience and some fruit of our lips by thankfullnesse Usus duplex The use and profit of this is first in regard of Gods word to the Earth and then in regard of Gods word in respect of himself For the first we see that God speaketh but once to the Earth and it is sufficient to move it to perfect obedience But in the 22. Jer. 29. God is fain to speake thrice terra terra terra before we can be brought to heare and understand for our eares are more deaf than the senselesse earth Post dixit Deus Sunto luminaria in Expanso Coeli ad distinctionem faciendum inter diem noctem ut sint in signa cum tempestatibus tum diebus annis Sintque in luminaria in Expanso Coeli ad afferendum lucem super terram Gen. 1. vers 14.15 IN this Chapter God created the World and being created he perfected it and being perfected he furnished it Thus the Heavens and the Earth were finished and all the hosts of them the first verse of the next chapter Austin saith well Creata ordinavit ordinata ornavit creata ordinata ornata septimo die perfecit after the beginning was the perfecting after the perfecting was the adorning tenebras fugavit abyssum exaltavit terram discooperuit In these three following dayes is the beautifying of the Heavens the Waters and the Earth God first began to create the Heavens then he made the Waters and lastly the Earth So he first beautifieth the Heavens then the Waters and lastly the Earth that is first beautified which was first created Argument Touching the Argument of this dayes work The Heaven is as a Garden the Fathers call the stars coelestes Rosas heavenly Roses The Sun is as the general of the hoste of Heaven the Moon is as the Suns Lieutenant The Sun is as the Father the Moon as the Mother the Stars are as the Children When Joseph dreamed that the Sun and the Moon and the eleven Starres did doe him reverence and he told it his father Jacob was angry saying What! shall I and thy mother and thy brethren fall on the ground before thee chap. 37. 9. The Sunne seemeth as gold the Moon as silver and the Starres as many pearls God counteth the starres and calleth them all by their names Psal. 147. 4. and in Psal. 19. 4. he hath set in the Heavens a Tabernacle for the Sunne which commeth forth as a Bridegrome out of his Chamber and rejoyceth like a mighty man to run his race His going out is from the end of the Heaven his compasse is unto the ends of the same and none is hid from the heat thereof The Sunne saith Austin is a Bridegrome all the starres with one consent doe sing praises unto God Job 38. 7. This is the summe of the Argument As for the words in Dixit Deus is the Decree then is the return then the execution then lastly the approbation Of Dixit generally Quest.
prophecying of Christ saith It is a small thing to raise up the Tribes of Israel I will also give thee for a light to the Gentils God giveth not the Earth to two only for the Earth is too big for two there must be many to inhabite it there be those that dwell in the uttermost place of the Earth Psal. 65. 9. They only are not the two vessels of his mercy there are more vessels then they and that he might declare the riches of his glory upon the vessels of mercy which he hath prepared unto glory he hath called both Jew and Gentil Rom. 9. 23. By the multitude much glory is given to God In the 26. verse was the planting of this principall work this is the watering thereof by his blessing Creation and procreation are both blessings yet several blessings all have the one yet not all the other Though the Eunuchs be as dry trees yet God hath for them a blessing Esay 56. 3. Divers have their wombs closed this is a restraint of Gods blessing When the Prophet did even consult what curse God should give Judah for their Idolatrie he saith Give them a barren womb and dry breasts Osee 9. 14. When Jacob blessed his children he said to Joseph He shall be a fruitfull bough that is in the Hebrew a sonne of increase chap. 49. 23. As Gods curse is a restraint of increase so his blessing is the fountain of procreation bene voluit is the fountain also of Gods benedixit For God hath created all things and for his wills sake they are Rev. 4. 11. Gods blessing is not res voti as mans is only to wish well but it is as dew and oyle that soaketh to the bone Benedixit iis Deâ—… Increase is an actual blessing An handfull of Corn is sown and the fruit thereof shall shake like the trees of Lebanon the Children shall 〈◊〉 like the grasse of the Earth Psal. 72. 16. So that Children are Gods blessing God could at once at the first have filled the Earth with men but God made one for that he would have an holy seed for woman was out of the rib of man chap. 2. 22. God blessed them therefore the estate of Marriage is blessed therefore God made woman an help for man chap. 2. 18. The School-men say Est enim haec benedictio remedii a blessing of remedy this is a remedy for filthy lust and concupiscence And therefore saith Paul to avoid fornication Let every man have his wife every woman have her own husband 1 Cor. 7. 2. Humiliata est benedictio This bindeth not every one to marrie 〈◊〉 est dans facultatem non addens necessitatem this is no precept but a power and facultie to increase and multiply When God said chap. 2. 16. Thou shalt eate freely of every tree of the Garden he bound him not as of necessity to eate of all but gave him liberty to eat of any Matrimony some say is a carnal filthinesse and full of sinne therefore they disalow Marriage There are some other say that Marriage is a matter of necessity saying that all must needs marrie but both of these opinions are most wicked God said before to the fishes crescite multiplicamini replete aquas maris and to the Birds maltiplicentur super terram Replete terram Here replete terram especially concerneth man With the blessings wherewith he blessed Plants and Beasts he blesseth Man and with more saying Crescite multiplicamini replete terram By the first is given us stature by the second power of issue by the last a power of plenty He would not have man small in stature nor solitary in number but he made him to fill the Earth He proceedeth in a good course first there is maturity for before maturity there is no seed after maturity and ability he giveth him a will to multiply wherein is a pleasure Sara laughed saying After I am waxed old and my Lord also shall I have lust chap. 18. 12. She seeing her self barren gave her maid Agar to Abraham for wife chap. 16. 3. God giveth a power unto man of the rains God openeth the womb and moistneth the breasts for propagation When God had opened Rachels womb the sonne which she had conceived and born she called Joseph saying the Lord will give me yet another sonne chap. 30. 24. So that Josephs name is not restrained to one or two but she hoped to have further increase Every bird and fish had these words dixit Deus iis Though the words spoken here to man are the same yet the accent in the holy tongue maketh the difference But the expressing of the difference is in dominamini after these three which sheweth the dignitie of this Creature Before it was said to the other Creatures subjicimini be ye subject Subjicite terram but here it is said to Man subjicite terram which being added to the three former maketh a great difference which sheweth man to be of a noble condition being ad imaginem Dei among whom God hath his Elect Who shall not only replere terram morientium but even replere cerlum id est terram viventiam I should have fainted saith David except I had beleeved to see the goodnesse of God in the Land of the living Psal. 27. 13. Even for mans sake was the world created and the consummatum of the world dependeth upon them Basil and Ambrose doe say these words doe concern Adams minde that he grew in the gyfts of the minde There is a growing up in Christ by faith and knowledge to a perfect man unto the measure of the age of the fullnesse of Christ Ephes. 4. 13. this is to grow in favour and in wisdome applying the filling of the Earth to replete terram viventium nempe coelos And unto them that grew in these gifts and doe persevere to fulnesse and overcommeth God promiseth dominion that he shall be a pillar in the Temple of God he shall have written on his head the name of God the name of the new Jerusalem Rev. 3. 12. The value of the benefit Now concerning the value of the benefit it is a benefit to have issue to have Heirs When Adam saw the World he named it a Globe An Heir When Adam had a sonne by Eve he was called Cain that is a possession chap. 4. 1. Abraham esteemed it a great benefit to have an heir of his own loynes therefore in chap. 15. 2 3 4. To have Children He saith to God what wilt thou give me seeing I goe childlesse and again loe behold unto me thou hast given no seed the Steward of my house is this Eliezer of Damascus wherefore loe a servant of my house shall be mine heir But God doth comfort him saying This man shall not be thy heir thy seed shall be innumerable When Jacobs sonnes told him that Joseph was living and governor of the land of Egypt and shewed him the chariots which
you are now ashamed Rom. 6. for God giveth shame and confusion and the devill sendeth only a handfull of vanity for all that 〈◊〉 have done Rom. 11. 8 9. God sendeth spiritum compunctionis and the Devill sendeth a snare and stumbling block for the recompence of their sin Learne a Parable of the fig-tree saith our Saviour Christ Math. 24. 32. which Parable as the best and ancient writers think is taken from this here for by way of Parable they say that this fig-Tree which the devill planteth fast by the Tree forbidden hath two mighty great and mayne armes which grow out of it each whereof hath divers branches and maine leaves growing thereon The one is the arme of excuses whose leaves are to hide sinne and shame by excusing it Psal. 141. 4. The other hath growing on it divers pretences to defend their sinne by making policies to cover it withall The first chiefe and principall is when men will set a good face and justifie their ill-doing as Jonas did Jo. 4. 9. Doest thou well to be angry Yea saith he I doe well to be angry at the heart this is a fig lease of justifying and defending his fault The second is tergiversatio Mark 14. 68. when one is challenged and accused of a fault to seeme ignorant and simple and therefore innocent of any such matter I know not what you meane I heare you not The third is Recriminatio 1 Reg. 3. 16. that is To lay the fault on another as the Harlot being accused to smother another womans childe she thinketh to shift it off this way Shee hath smothered my childe The last is translatio when wee confesse the deede but yet can post and put it off to another from our selves as Jacobs sonnes did Gen. 37. 32. Joseph is slain here are his clothes and it is like that some wilde 〈◊〉 hath done it this is a fig-leafe to lay the fault on the innocent for the other there are fig-leaves of circumstances to excuse sinne when we cannot defend it as the circumstance of place time and person For the time Hushaye saith 2 Sam. 17. 1. at this time and occasion it is not good so some will say at this time and upon this occasion it is not ill for the place and person they say though it were evill if any other had done it in another place yet this man doing it here it is not evill but good and lawfull there is no vocation or trade of life but hath these fig-leaves of excuse the Lawyer hath his excuse and pretence saying This is the Law wee cannot help it so did the Jewes Wee have a Lawe and by our Lawe hee must dye there is no remedy wee cannot doe it Divinity and Religion have their fig-leaves and excuses to cloak sinne Jacobs sonnes pretended circumcision Gen. 34. 15. Absolon pretended Sacrifice 2 Sam. 15. 8. And Jesabel a Religious fast The last pretence and excuse is that which is Rom. 9. 19. to excuse their sinne by saying it was Gods will that I did it and who could resist or withstand it as Christ saith to Nathaniel John 1. 48. I saw thee under the fig-Tree so may it bee said of us for it is all our case naturally to bee under this vaile of hypocrisie thinking our case well being covered therewith and this Christ seeth and findeth us when he cometh to convert us but Christ before he went to his passion is said to curse the fig-Tree Mark 11. 12. 13. 14. Maledixit ficui because it only had but leaves on it without fruit to shew us that untill the leaves of hypocrisie fall off and till our fig-Tree beare fruit Christs passion will doe us no good Deinde audiverunt vocem Jehovae Dei itantem per hortum ipsum ad ventum illius diei quare abscondit se Adam uxor ejus à facie Jehovae Dei inter arbores illius horti Gen. 3. 8. January 29. 1591. UNTIL the cool of the day that is untill the Evening Adam and Eve remained in their covering of fig-leaves and so long God patiently waited expecting their Repentance But wee see that so long they never betooke themselves to God but all this while yet thought themselves in very good case being secure in their own Covert which they had made therefore God must shew one mercy more to them seeing shame will not excite them or else they would have perished in their sin God expected patiently all the day long their comming unto him but they hid themselves all this while and therefore he vouch safeth to come unto them Elizabeth said Luke 1. 43. ut veniat ad me mater domini Usus but how much more then may Adam say how is it how commeth it to pass that my Lord himself commeth to me wherefore all along in this history we may mark and see that God in justice remembreth mercy to miserable men A Second consideration of this is that as shame is the outward Sergeant which seizeth on the body and flesh appearing in the face so fear is the Seargeant of the heart seizing on the Soul within and as shame for his object is seized with ignominie and infamie so fear hath for his contrarie object danger and doubts of evill either present or imminent and shame belongeth and is seen in them only or especially which have some grace and ingenuity and humane disposition or reasonableness for beasts are not said to blush or be ashamed for it pertaineth not to unreasonable Creatures So long as we have any grace reason or hope of humanity and ingenuity God 〈◊〉 to win us by shame but when men are become bruitish and as beasts without understanding then he sendeth them the other Sergeant of fear which we know is effectuall to move bruit beasts for the dullest Asse is moved with fear Differentia inter pudorem timorem thus we see the different nature of feare and shame the one moveth those which are ingenious and have grace and wit in them but the other is sent to move those which are bruitish and blockish and of a servile nature Now we will come to the words of this use in which we are to consider two points the one is in Adams part the other in Gods behalf that which concerneth God is set down in four speciall points Walking that was the manner of his comming First that God came Secondly that he came walking Thirdly that he came with a voice and was sensibly heard And lastly for the time of his comming that was in the cool of the day which is the evening of which four points First for the first we must know That when God is said to come to walk or to speak that Gods spirit in the Scripture useth those poor phrases and manners of delivery for our weakness and infirmitie because we cannot otherwise well conceive these things in God for to speak properly to come to a place which indeed in his own nature is every
and nature doth mildly begin to deal with him saying ubi es And thus writers gather because the Hebrews have in their tongue a double ubi the one is a reproachfull and sharpe ubi but this here is that which Jeremiah in his Lamentations doth often use and therefore is a sorrowfull ubi as who should pitty them which are not where they should be wherefore this voice and question is without any exprobrations or bitter taunting words lest he should be overcome with despaire and grief but hereby God doth as it were give him a safe conduct as it were giving him free leave to answer for himself the best he could as it is said favorably to Paul Act. 24. 10. You are permitted to speak for your self you shall be favorably heard which is a speciall grace and mercy of God because whereas he might have cut him short off and stricken him dumb yea and dead too without any more a doe Now to the tenor and matter of this verse as it sheweth and letteth out the Justice of God for as God is mercifull and loving so Justice must come forth to judgment against sinne Psalm 94. 15. For this is a matter of consequence that albeit God is for a long time patient and mercifull yet at length he will shew himself to be righteous and just by comming to judgment but indeed even Gods very judgment is a mercy shewed to men as I have shewed for so is this judiciall proceeding in judgment set down as a favor and mercy Luke 19. 15. shewed to servants and subjects for vers 27. it is said to be the state of an enemy to be slain without judgment for of such God saith bring him forth slay him before my face presently Again carry these away binde them and cast them into utter darknesse They therefore which will not hear God ut consulentem patrem shall hear against their wills ut condemnantem judicem And he which will not obey the Judg willingly shall obey the Hangman whether he will or no. This course of Gods judgment holden being the first is a pattern and plat-form of the whole proceeding of judgment in all Courts and places of Justice that shall be in the end of the world for here in this place we may gather the whole right proceeding of Justice in a place of Judgment for in the 7. vers God sendeth out first a processe to arrest and cite them which they refusing in the 8. vers God sendeth an attachment which is a more peremptory kind of vocation more effectually by feare to constrain them and bring them to their answer which when they had shifted off also he came himself and in the 11. vers brought them to their triall and purgation then in the 12. ver there followeth the confession of his guilty conscience and then followeth the just sentence in the 14. vers and in the 22. vers beginneth the execution thereof and so an end Gods course therefore is first to call forth Adam to his answere but this may seem at the first sight to be a defective course because here is none but the Judg and the party arraigned to accuse and to be a witnesse against him upon which the Judg might proceed for no other person being there it must needs be that either God must proceed in this Judgment ex officio or else make Adam accuse himself Foelix Act. 25. vers 16. saith that it was not the manner of the Romans to arraigne any before there was brought in evidence against him by accusers and witnesses but to answer this we say that as it were erroneous to hold that there was no third person to accuse him for here is the Devill which is the accuser of all men therefore there wanted not an accusation and besides him which accused by suggestion no doubt Adams own conscience within and evident action without did accuse and witnesse against him for Adams flight and hiding himself accused him of feare and shame and fear and shame argued him to have a guilty conscience and his guilty conscience accused and testified against him that he had done some hainous offence against God and so the evidence of his crime being manifestly layd open before them all God might and must orderly proceed in Judgement against him Error Therefore it is also an error in those which hold that there may not be any just lawfull and ordinary proceeding judicially against any unlesse there be brought 〈◊〉 face to face to accuse them for it is plain and evident that uppon such strong presumptions one may be called before the Judge and the Judge may judicially proceed against him thereupon as we see in the case of murther how God proceeded against Cain Gen. chap. 4. vers 9 10 11 12. and how God proceeded against Sodome and Gomorrah Gen 18. 20 21. and how they proceeded in an extraordinary course against Jeremie Jer. 29. 26. when the matter concerneth the trouble and confusion of a Country or Commonwealth for if it was permitted to a private man by the Law of Jealousie to make his wife purge herself and to bring her to triall upon surmise and suspicion Numb 5. 14 15. c. then much more may men in authoritie who must be jealous over the Commonwealth and State of a Kingdome when they see it in danger by troubles and tumults that arise use such an extraordinarie manner and course of judgment in bringing men to their trialls of whom they have a strong suspicion and surmise to be the causers thereof for so did Joseph to avoid danger to the State upon surmise and suspicion call his bretheren before him accusing them for spies Qui dixit Vocem tuam audiebam in hoc horto extimui autem eò quòd nudus sim abscondi me Gen. 3. 10. February 3. 1591. WE have heard how vain a thing it is to dissemble or hide either our selves or our sins from God for well may a sinner set himself in such a place and case that God may be hid from him and where he may not see God and his gracious presence but it is impossible for any to set himself in any place so secret or close where God shall not be able to see him ergo it is a folly to hide our sinnes either by deniall or dissimulation yet we see the Devils voice and counsell to sinners is still cover hide flie deny and dissemble your sinnes in no wayes confess it for if you doe there is no waybut one with you that is that God in severity and justice should proceed in judgment to condemn you to death so that this is the Devils art and endeavour to make us beleeve that confession is a deadly poyson to kill us which indeed God hath ordeined and made to be a speciall means and mithridate to save our souls from sin being committed As before it was his subtilty to make us beleeve that the Tree forbidden did bear so virtuous a
must be by an excrement bread is the interest of thy continuall labour this is the yoke of the sins of Adam God in punishing the Israelites will remember the land which he gave them Leviticus 26. 42. and they must suffer the punishment of their iniquitie yea when you shall remember your own wickedness yee shall judge your selves worthy destruction for your iniquitie in the thirty sixth of Ezekiel and the thirty first Paul in the first of the Corinthians the ninth and the fifteenth saith it were better for him to die than not to doe his duty The use of the Scripture Now this sentence upon Adam hath this use for us spinae tribuli the thorns and thistles when we walk in the field speak to us as Gods book doth and make us a Sermon telling they should not have grown there but for us the earth should not have been cursed with barreness but for our wickedness if the thorn prick or the nettle sting thee it will say hoc propter te I was first brought and still I grow to make thee remember thy obedience so that the very nettle that is good for nothing shall put thee in mind of thy 〈◊〉 Be not angrie with the earth if it be barren for it will say it was so non propter se sed propter te To conclude this point well saith a Father we must have not only sensum poenae in corpore the feeling of punishment in our body but sensum irae divinae in mente the seeling of Gods wrath in our soul. But now not to leave you plunged in despair with consideration of grievous punishment in a word I will touch the alay of this punishment be comforted though God be just yet he is mercifull non est Crux sine Christo hast thou a Cross then hast thou Christ to comfort thee Mercies in this Sentence are five God hath left five signes of his mercie in this sentence which the ancient Fathers term vestigia miserantis gratiae impressions of Gods mercifull favour 1. The first is non dixit maledictus tu cursed be thou as he said to the Serpent but terra maledicta cursed be the earth the nature that sinned is not cursed nor is it like Cains curse in the fourth Chapter and eleventh verse for there is he cursed from the earth but here the earth of which Adam was made not Adam himself was cursed 2. Secondly he is punished but with a little labour to his great sinne with a watry drops of sweat and the sweat is but an easie sweat of the face not like Christs sweat in his prayer the twenty second of Luke the fourty fourth verse which was like drops of blood trickling down to the ground 3. Thirdly God might have suffered the earth to have been fruitless let man have laboured never so much but that man for all his sinne yet with his labour shall make the earth fruitfull in my opinion is a great mercy which I ground out of the one hundred twenty eighth Psalme when thou eatest the labour of thy hands saith David thou shalt be blessed It is a blessing when the Wife is fruitfull as the Vine upon the house side when thy Children are as the Olive plants about thy Table and it is a blessing that yet with labour the earth shall bring forth fruit It is a comfort that your labour shall not be in vain as St. Paul speaketh the first to the Corinthians the fifteenth and the fifty eighth God in mercy sendeth rain to water the earth what to doe Isaiah telleth you in his 55. chapter and 10. verse to give not only bread to the eater but even seed to the sower It is a comfort when we sowe that we shall reap he that soweth eareth reapeth thresheth doth it in hope the first to the Corinthians the ninth chapter and tenth verse God giveth bread to the hungry and the seed to further increase by labour dat acquisitum that thou hast gained through thy labor 4. Fourthly it is a great mercie to call it panis taus thy bread thou shalt eat of thy own bread this is mercy I say to terme that mans which is Gods Lastly this labour hath a date and an end it hath tempus refrigerii upon the amending your lives God will put away your sinnes and a time of refreshing shall come from the presence of the Lord Acts 3. 19. Let this be lastly your comfort that though you labour long yet you shall have a resting after your labour In sudore vultûs tui vescitor cibo donec revertaris in human cum ex eâ desumptus fueris nam pulvis es inpulverem revertêris Gen. 3. 19. October 〈◊〉 1598. NOw are we to handle the other part of Adams Sentence and punishment The ground and nature of the Sentence and in the Sentence we are to consider the ground of it and the nature or form of it Disobedience is the ground of this sentence and this Sentence is made even a Law for according to that of Paul Romans 6. 2. The Law of life which is in Christ Jesus hath freed me from the Law of sinne and of death so that sinne is the cause of death Hence sprung the Pelagian heresie condemned by the Councell of Carthage Concil Carth. 7. That said that though we sinned yet we were freed though we lived never so dissolutely yet we were saved After Christs comming death was not the reward of sinne but mark what St. James in his first chapter and thirteenth verse saith When lust hath conceived it 〈◊〉 forth sinne and sinne when it is finished bringeth forth death and St. Paul in the fifth to the Romans the nineteenth and the twenty first saith Death That as by one mans disohedience many were made sinners so by the obedience of one many were made righteous and further That as sinne reigned unto death so grace by righteousnese might reign to eternall life Truth it is that through sin came death and that death hath rule over all Adam at the first by sinne brought death the last Adam by obedience brought everlasting life and as Paul in the first to the Corinthians the fifteenth chapter and the twenty sixth verse saith That the last enemie that Christ should destroy was death for as it is in the same chapter As in Adam all die so in Christ all shall be made alive and the very wages of sinne is death but the gift of God is eternall life saith Paul in the sixth to the Romans and the twenty third verse The nature and form of sinne Touching the nature and form of the sinne God is not cause of sinne God is not the agent in sinne but the cause of sinne is only from Adam himself And according to that of the Wise man in his first chapter and thirteenth verse Adam and sin cause of death God hath not made death neither hath he pleasure in the
destruction of the living and in the eighteenth of Ezekiel and the twenty third God hath no desire that the wicked should die but if even the wicked return from his waies he shall live so that Adam and his sinne was the cause of death death was made by him for God is the God of life It was the sinne of Nineveh that made God to threaten destruction to Nineveh within fourty dayes but when as it is in the third of Jonah and the eighth they returned by repentance from their evill waies God shewed mercie and they were not destroyed Adam he forsook God of himself and so he brought death to himself So long as he shewed his obedience unto God the other Creatures were obedient unto him there was no enmity between him and the other Creatures in time of obedience he was not in danger of death God breathed into Adam life Adam brought death The Prophet in the 104. Psalme 29. saith If thou take away their breath they return to their dust so that life is Gods but dust is their own ground and they have their moisture and when that moisture is dried up and taken away it turneth to dust ex argillâ fabricavit hominem Deus Job in his tenth chapter and ninth verse saith to God Remember that thou hast made me as the clay and wilt thou bring me to dust again for if the moisture of the grace of God be taken away what are we but dust The Heavens send down the dew from above to moisten the Earth Isaiah 45. 8. It is the spirit of God that giveth the moisture to beliefe John 7. 39. If that be taken away we are but dust Thus farre of it as a Sentence A Law Now of this as of a Law To dust shalt thou return First touching the certainty of it in these words to dust thou shalt return of the uncertainty when donec untill There are those that escape the first part of this punishment of Adam that live not in the sweat of their face qui non vivunt ex labore sudoris there are those that live at ease and yet fare daintily that have aboundance and take no pains that lie upon their Beds as the door turneth upon his hinges Proverbs 26. 14. But though they escape that part of the Sentence this part takes hold of all for all must die this is universall this is certain Statutum est it is a Statute and a Law that all must die from the first to the last Adam the fift to the Romans the fifteenth David himself saith of himself in regard of mortalitie of the body Psalme the twenty second and the sixth I am a worm and not a man We have comfort in Jesus Christ to live for ever this was it that Jesus said that John should not die the twenty first of John and the twenty third and by him we look for the resurection of the body This it was that made Job in his nineteenth chapter and twenty sixth verse to say That though after my skin wormes destroy this body yet shall I see God in my flesh A universall Law Touching the extent of this that it is universall to all to die it is plain not to be denied for as it is in the eighty ninth Psame and the fourty eighth verse What man liveth and shall not see death shall he deliver his soul from the grave Though God hath said to Kings and Princes and Judges of the earth yee are Gods and Children of the Almighty yet yee shall die as men and fall like others Psalme the eighty second and the seventh laquei mortis the snares of death compass about the Godly their body goeth to the grave but their soul returneth to rest Psalme the one hundred sixth and the seventh verse and as it is in the second of the Preacher and the sixteenth The wise man dieth as well as the fool Look what sentence is given upon man falls upon the rest of the Creatures for man is the great Count-palatine of the world and the chief mover in the Sphear as he moveth all are moved and the Elements and Birds and Beasts were subject to Mans change his disobedience made all disobedient and out of order yea as the Wise-man saith in the nineteenth of Ecclesiast and the fifth All the living know assuredly they shall die So much for the certainty to all Uncertainty Donec untill Now of the uncertainty of the time donec untill which is verie uncertain Isaack though he were old and neer his death yet in the twenty seventh of Genesis and the second he said senex sum diem mortis nescio I am now old and know not the day of my death The men of this world have their Portion in this life there are the gates of death as David speaketh and laquei mortis the snares of death This time cannot be discerned it is nighest us when we think our selves most secure For when the rich man had layed up store for many years and said to his soul take thou thy rest even then came it hâc nocte this night thou shalt die Death is pronounced upon all but a flaming fire and vengeance belongeth only to the ungodly the second to the Thessalonians the first chapter and the eighth and ninth verses Mercy in death Now touching the mittigation of this death in this sentence of death for as the Wise-man speaketh in the seventh chapter and the seventeenth verse The vengeance of the wicked is fire and 〈◊〉 this bitterness must be alayed for as Bernard saith non est crux sine Christo non est punctio sine unctione there is no cross without comfort no punishment without ointment The fear of death Christ delivereth them from the fear of death that is Gods anger that all their life were subject to bondage the second to the Hebrews and the fifteenth The hope of life so then the fear of death must be alayed with the hope of life For though the wicked be cast off for his malice yet the righteous hath hope in his death the fourteenth of the Proverbs and the thirty second This is joy to us even in death that Christ will change this vile body that it may be fashioned like his glorious body the third to the Philipians and the twenty first and according to the fourteenth of the Revelations and the thirteenth their hope is with a blessing beati mortui qui in domino moriuntur blessed are the dead which die in the Lord for they rest from their laboures Now in the verie words of the Sentence are implied two sorts of this delay Donec implieth an end of labour Donec implieth that they shall labour untill then untill implieth no eternity there is a consummation of labour there is end of labour and an assurance of rest the blessed rest from their labours tempus est refrigerii there is a time of refreshing the third of the Acts and the
there is faith to bee taken so out of this name is a worke of charitie to comfort us and Eve her selfe that was dejected and miserably plunged in sorrow by seeing shee had cast downe her selfe and all mankinde by her sin making her by her new name partaker of Gods love and charity this Charitie is not conteined in Eve alone but continued in her posteri ie unto the end of the world Abraham had great comfort the twelfth chapter and the third verse that omnes gentes all the Nations of the earth in him should bee blessed the eighteenth of the same chapter and the eighteenth verse and the two and twentith chap er and the eighteenth verse but this promise of all blessednesse was that in her omnes viventes all living should bee blessed for all that have beene all that are and all that shall bee are partakers of this promise for it reacheth from Eve to the end of the world In the first name Isha shee is the mother of nature of them that live and then die but by this name shee is the mother of Grace of them that though they are dead yet shall live for ever by the one the mother of mankinde by the other of the Church Job in his tenth chapter and twelfth verse saith vitam gratiam tribuisti mihi which life is the life of God eternally Therefore Adam by this name did comfort himselfe his wife and all others in their miseries in that wee must bee not only the seede of nature by her first name but the seede of Eve of Grace of the Promise and of Hope and so children of the Church of the holy seede to obtain the life of God eternall And lastly according to that of the second of Malachy Wee shall bee partakers of the Covenant of Peace and Life Fecitque Jehova Deus Adamo uxori ejus tunicas pelliceas quibus vestivit eos Gen. 3. 21. Dec. 7. 1598. THIS verse is as it were the opening of Gods warehouse and giving thence his liverie and aparrell wherein is mercy and favor even in judgement for after the Sentence God promiseth life and here giveth aparrell so that as Abacuck speaketh this commendeth Gods mercy in his anger as there was a mercy precedent in the Promise so here is a mercy subsequent in this provision and God mingleth mercy with judgement and joyneth Provision with punishment according to that of the seventy eighth Psalme and the twenty ninth verse this favour God vouchsafeth before hee ends his Sentence hee giveth hope of life everlasting and here addeth aparrell as the signe of his favor for all the care of this world is for foode and the back but seeke the kingdom of God and these things shall bee ministred unto you the sixt of Matthew and the three and thirtith verse Five parts of this verse This verse doth offer in it self five parts as they lie in order The first is the persons of Adam and his Wife The second is that God made The third is aparrel The fourth is of Skins The fift is that therewith they were arayed Out of each of these there is a double consideration of good use To begin then in order 1. Out of the persons of Adam and Eve we learn that though they were sinners yet God gave them his providence and provision The Sun shineth on the good and on the bad the rain falleth on the just and the unjust the fifth of Maithew and the fourty fifth he is kinde nnto the unkinde in the sixth of Luke and the thirty fift If God then give not over the wicked much more he will not leave the faithfull Secondly he extendeth his providence not only to sinners but even to the bodies of sinners which is shewed in his providence before for the bellie and here for the back both these are expressed in the tenth of Deuteronomy and the eighteenth Food and rayment is all we should desire in this world the first to Timothy the sixt and the eighth yea Gods providence goeth further than for the bellie and back for by it all the hairs of the head are numbred the tenth of Matthew and the thirtieth his providence watcheth over the soul and the body over the wicked then much more the good 2. God made The second point is God made he arraied the Heavens with starres and the Earth with grass and here he arraied Man with skins Here let us not search into the curiosity of the Jewes how God made them and what skins they were It is said in the holy Scriptures that God builded an house it is not meant that he was a Carpenter and here it is to be understood not that God was their Taylor but that God gave them power to kill beasts and capacity to make and shape apparrell he was not the Workman himself In the seventh verse before they made themselves Breeches of figge-leaves to cover their nakedness they were for no use nor continuance they were but vain God must teach them and direct them their clothing Mans reason without God hath a shew of wisedome but is without understanding the second to the Colossians and the twenty third In the first of Samaell 15. 15. Saul in his own conceit thought he had done well to save the best of the Sheep and Oxen. That apparrel that Adam made was cold and could not hold 3. Coats The third is Clothes or Coats in the originall tongue it is expressed that which is to cover and to defend Before Adam in Paradise had a care to have a Cover ad honestatem for shame there is a Commandement against the uncovering of shame in the eighteenth of Leviticus and the sixth which Paul in the first to the Corinthians the twelfth chapter and the twenty third verse calleth our uncomely parts Sem and Japhet will cover shame though wicked Cham will discover it The bruitish Savages respect not their nakedness The Sect of the Cynicks and the Adamites were shameless of their shame in the sixth of the Revelations shame must not be seen Adam by the light only of reason covered his shame that so this covering might be Velam verecundiae a Vail of shame fastness We must beware that we change not our clothing in vexillum superbiae to be the standard of pride at the first it was ordained for a covering for lust we must not then make it a provocation for 〈◊〉 it is made by God to suppress lust we must not then make it as a procurer of sensuality Such is the attire of an enticing Woman in the seventh of the Proverbs and the nineth St. Jerome upon this place saith that it is opposite unto this use or first institution of apparrel to make it nidum luxuriae a nest for lasciviousness The second reason why God made them apparrel was for defence both of the cold of Winter and the heat of Summer to save them from the weather St. Paul in the second to the
biting speech Behold they are as God they would have a quaternity instead of a trinity they know both good and evill in the first of the Kings the eighteenth and the twenty seventh Eliah mocketh the Priests of Baal saying Cry aloud for he is a God it may be he sleepeth and must be awaked surely this was a scoffing speech Hitherto apply the first to the Corinthians the twelfth chapter the thirty first verse Salomon in the first of his Proverbs the twenty second verse saith the Scorner taketh pleasure in scorning so doth not God yet in the twenty sixt verse of the same chapter Because you have despised my counsell and not regarded my correction I will laugh at your destruction and mock when your fear commeth and yet surely this speech is not altogether without an Ironie though it be not altogether Ironicall for according to that of the Proverbs before cited God scorneth them that scorne and despise him but it is unusual and not to be shewed in any one part of the Scriptures that God useth scorning to the penitent sinner though to the obstinate whom neither love of mercy nor fear of punishment can draw to repentance So then this speech is not a triumphing over them in miserie or a derision of their simplicitie but rather a publishing or laying open of their sinne by Ecce behold Jacob in the thirty second of Genesis the thirty second verse though he wrestled with the Angell and had a blessing yet the sinew of Jacobs thigh shrank A speech of affection This speech of God here is with an affection it is the speech of affection an unperfect speech without a period it breaketh off before it be full like that speech of our Saviour Christ the nineteenth of Luke the fourty second verse Oh if thou haddest known at the least in this thy day those things which belong unto thy peace but now are they hid from thee affection stayeth the course of the speech it is a speech of commiseration ecce homo pitie breaketh off the period In the nineteenth of John the fist verse when Christ was shewed to the People crowned with a crown of thornes Pilate said Ecce homo Behold the man And Austin upon that place saith they are words of commiseration and why are not the very same words here also So much for the character or form of the words The matter in them Now of the matter of the same It was concupiscence desire of honor beleef of error that they should be as God that made them sinne The Serpent promised them that they should not dye at all and that they should be as Gods eritis sicut Dei they heard the voice of the Devill and obeyed him Now remember that promise of the Devill is false hereafter beleeve me and be not deluded by the Devil So that God giveth them an audible word to ring in their eares in this and a lesson to continue in their heart for ever that so he may say with David Psalm 43. Deliver me O God from the 〈◊〉 and wicked man for he lyeth in wait for blood and lurketh for their lives the first of the Proverbs the eighteenth verse and so detest him that mislead them from life to death from the sight of God to the heavie indignation of the Lord. This must work compunction to see the losse of Paradise and the separation from Gods presence and that through the illusion of Satan they had fallen from so great blessednesse to so great miserie So much shall suffice for the matter of the publication of his fall The Divills promise The Serpent as you remember in the chapter before made them two promises the one eritis tanquam Dei the other 〈◊〉 mini God here in his Sentence sheweth that they have found the contrary of both Falsified for he saith Pulvis es in pulverē 〈◊〉 that is a bar to their immortalitie and in labore 〈◊〉 comedes 〈…〉 tuae So they shall neither be Gods nor immortall The tree of life was the ordinarie means to maintain him in time of innocencie but here God deprives him of that means he was placed in Paradise where was the tree of life he is deprived both of the tree and of Paradise it self privatur loco indumento He must labor and clothe himselfe or 〈◊〉 and die The tree of life as the ancient Fathers say well was symbolum or tessera vitae a seale or token whereby life was warranted them for God gave them life and not the tree of life and they were excommunicated from this seal and banished from this place of Paradise Deus est vita God was their life and being severed from God so they were severed from life Adams banishment This was the very first patern of civill banishment He would needs tast of the tree which was to him the tree of death and would not keep the Commandement nor the Law of Paradise wherein he was and wheresoever one liveth under a Law and breaketh the Law where he liveth deserveth punishment the reason why he should be banished lest he put forth his hand and take also of the tree of life And this we see to be the general desire of all men that they are willing to prolong their life even in miserie rather then he would die he would take of this tree and live in miserie eternally for saith a Father well Cupidiores homines vitae producendae quà m terminandae men doat more upon the prolonging than upon ending their life God saw that this desire was inconvenient to live for ever Christ himself died but now being risen from the dead jam non moritur mors illi ultrà non dominabitur the sixt to the Romans the 〈◊〉 verse Christ hath triumphed over death but Adam after his fall had lived if he had had his own desire in misery perpetuall an evil eternal Our labour and pain is but temporall till thou return to dust but the Devils shall be perpetual God turned the desire of Adam of evill eternall to an evill temporal with a donec This also is another reason why it is not expedient that he should have his desire God before hath promised life in the very promise of the seed of the Woman If God have promised a better life by another means than Adam desired or the tree of life yeelded that is in his Sonne our Saviour to live a Heavenly life in eternitie both in soul and bodie for he changeth the terrestrial life of the bodie subject to pain and misery which he desired to a heavenly life full of joy and endlesse glorie So that in that God debarred him to put forth his hand to the tree of life was mercie even in judgement St. Gregorie upon this place saith well Materia est misericordiae in providentia divina God by his providence sheweth great mercy even in Judgment it was just that he should die but if you consider it well in
this Judgement here is not only a conjunction of mercy and justice but here mercie triumpheth over justice for though God depriveth us of this tree yet he planteth a better the seed whereof giveth a fruit better than of that that is of eternal life Zecharie in his third chapter the eight verse telleth you that the branch of this tree is his servant He is the green tree spoken of in the twenty third of Luke the thirty first verse And the right of them that doe his commandement is to be ingrafted in this tree of life Revelations 22. 14. and in the second of the same book the seventh verse Christ is called that tree of life in the Paradise of God Ne jam The ancient Fathers out of ne jam lest now he put forth his hand doe gather that though he were now debarred to put forth his hand and take of that tree of life yet God gives him comfort that yet hereafter he should not be debarred of the putting out of his hand to take hold of the other tree of life Jesus Christ. Mans pride God saith here that Man would be like one of us such was his pride and disobedience Christs humility to help that the Sonne of God will be like one of us such was his love and humility The Fathers upon the fiftieth of Esay the sixth verse say that Christ was Vir doloris he was smitten scoffed and spit upon like one of us He was tempted in all things sinne excepted like one of us the fourth to the Hebrews the fifteenth verse though he were not subject to our infirmities yet was he subject to our passions he lived he suffered he dyed like one of us Ecce homo God saith here of Adam in his judgement Ecce homo and 〈◊〉 in Christs judgement saith Ecce homo behold the man So that God became man like one of us to meet with this that Adam would be like God He suffered all miserie like one of us And he himself bare our sinnes in his body on the tree that we being delivered from sinne might live in righteousnesse the first Epistle of Peter the second chapter the fourth verse In a word behold the Sonne of God is become like one of us that we may become like unto him and hath sound in himself the tryall of our infirmities He I said is become like one of us according to that place in the 17. of Johns Gospel 21. verse which are Christs own words that as I am in the Father and the Father in me so you all may be also one in us and in the twenty fourth verse there following Christ saith Father I will that they whom thou hast given me be with me even where I am This then is here the separation of us from God but by Christ we are reunited into Christ as he is into his Father and hereby is a restitution to the place where Christ is there shall we be And to conclude we shall be restored to life to glorie to 〈◊〉 to be indeed like to God by incorporating us into this tree of life Whereby most great and pretious promises are given unto us that by them we should be partakers of the heavenly nature and that we should fly this earthly corruption the second of Peters Epistles the first chapter and the fourth verse And though the miseries of this life be great yet according to St. Pauls words they are not to be compared to the joyes of the next life which are eternall Emisit itaque eum Jehova Deus ex horto Hedenis ad colendum terram illam ex quâ desumptus fuerat Gen. 3. 23. Januar. 21. 1598. THat which was lest before as a broken speech and unperfect is here supplyed and at large expressed The execution of Adams Judgement for in these two are conteined the execution of the former Precept And in these two are the two parts of the Execution His sending out of Paradise In this is the first part the sending him out of Paradise Four parts hereof and this very verse doth offer in it self four several points to be handled First The sending forth Secondly from Eden Thirdly Whither To the Earth Fourthly To what end To till the Earth whence he was taken 1. His sending First then touching the sending Sending as a motion from place to place as an ordinarie moving it is indifferent The Angel in the sixteenth of this Book the eighth verse asketh Hagar from whence and whither she goeth and biddeth her returnback So that we must come to the other part Whither for the sending is known to be good or evill by knowing whether the place whereto they are sent be good or evill as to be sent with the Children of Israel out of captivity is good from bad to better But when the place from whence is good and the place whither is bad the sending from such a place to a worse is a penal punishment as here it was to Adam and Eve 2. To the Earth Secondly then They were sent to the Earth from Paradise To live then in the Earth is the state of us all yet we had no experience with Adam of this blessed state of Paradise but they had tryall and experience of all the pleasures of Paradise so much more penall was it to them to be deprived of a garden of a garden of Gods own planting full of all variety and contentment of a garden the like whereof all the cunning and travail of man shall never make and to come from thence to a ground untilled barren and full of thistles whereof he that had lived before at ease must now be the tiller himself for it shall not be tilled nor dressed to his hand God dealt not here with Adam as he dealeth with the Children of Israel He bringeth them from capativity to a Land filled with Cities which they builded not full of goods which they brought not of wells which they digged not vineyards olive trees which they planted not Deut. 6. 11. There is a great difference from the sending them to a land so dressed and provided and to a place shall bear naught but thistles and thornes which with all his labor and travail he shall not recover to the least part of the excellencie of this garden If Adam had been sent to a place where fruit had grown without labor or fruitfull with labour it had been somewhat but he is sent to the Earth cursed before by God in the seventeenth verse from a place fully blessed from a garden to the ground from pleasure to labour 3. From whence he was taken Thirdly Unto the earth whence he was taken This is not unprofitably added for there is use of this interram de quâ sumptus The ancient Fathers doe gather hence first this use That it is a remedy against pride and for humility hereby they should remember their former and present state they should
no more favor hath God forgotten to be mercifull no doubt God will shew the mercy that hee found in his misery or if with the Prophet Jer. 47. 6. we fay Oh thou sword of the Lord how long will it bee ere thou cease turne again into thy scabbard rest and be still no doubt God will be mercifull And for the Cherubyms the Cherubyms that covered the two ends of the mercy seate in Exodus the 25. chapter and the 18. verse were Cherebims of protection that covered with their wings the Mercy-seat And in Ezekiel 28. it is said That the king of Tyrus had been in Eden the garden of God and verse 14. That he was the 〈◊〉 Cherub that covereth it was a Cherubym of protection They no doubt that accompanied the Lamb Revel 14. were Angells and Cherubyms singing and harping for joy and these Cherubyms that here are appointed with fire and sword if it please God to be mercifull may turne their shape and lay downe the Sword for if Gods wrath be appeased no wrath is executed as in the case of David and of Jerusalem and of Ninivie where God stayed the hand of his Angell and his wrath ceased for God giveth power to Angells in Heaven and Princes on the Earth and all the shields of the world belong unto God Psal. 47. so that if he be appeased they yeeld their power and if God will have mercy upon man and will say deliver him that he goe not downe the pit for I have received a reconciliation then shall he be restored to his former state Job 33. 24. Upon mans repentance God will deliver his soule from destruction and if here God were once reconciled the sword should be taken away from the Angell and he should put it up into his sheath and man should recover his former state and the Angell shall become an Angell of mercy like the Cherubyms Exod. 25. 〈◊〉 covered with their wings the mercy seat or Propitiatory Now the meanes of reconciliation is a Propitiatory sacrifice for Sacrifice is the way of Reconciliation When Abraham with his offering of his sonne had pleased God the Angell stayed Abrahams knife and he found favor with God chap. 22. After David by his sinne had procured the punishment of his people he repented him of his sinne ond offered him up a burnt offering and a peace offering and then the Lord answered him by fire from heaven upon the Altar of burnt-Offering and when the Lords wrath was appeased the Angell sheathed up his Sword 1 Cron. 21. 26. and here if in Adams Case Gods wrath be appeased and he reconciled the Angell will lay down his firySword and flamma quae ardet gladius qui mactat the fire that should burne shall be extinguished and the sword that should slay shall be sheathed and by a Sacrifice Gods wrath shall be appeased for Exod. 12. chapter Where God seeth the blood upon the 〈◊〉 of their houses God and his Angell will passe over their houses and plague nor destruction shall not fall upon them the token of blood shall be a reconciliation of Gods favor and the Angell passed by This brings us to the great Propitiatorie Sacrifice the like whereof never was in the world in the which is not the blood of Lambs Goats or beasts but the blood of the immaculat Lamb Jesus Christ Gods sonne and mans Saviour who offered his pretious blood for the sinnes of us all who was the only and all sufficient Sacrifice to apapease the wrath of God and reconcile man to his Love this Sacrifice drew the alliance of Men with Angels made a reconciliation with God and restored man to the tree of life and the Paradise of God and the Angels shall rejoyce and be glad at this reconciliation and that Christ was exalted the eleventh of the Revelations and the fifteenth verse And the seventh place the Fathers doe alledge that this place is a poynting even unto the Gospell that in the fencing thus of Paradise it was foretold that one should come that through his obedience should remove the armed Cherubyms and give unto mankinde a passage into Paradise and this they ground upon the first of Ezechiell and the tenth verse and upon the tenth of Ezechiell and the fourteenth verse and the fourth of the Revelations and the seventh verse they agree that there were foure Cherubyms in the first of Ezechiell and the tenth verse they had the face of a Man the similitude of the face of an Oxe of a Lyon and of an Eagle and in the tenth of Ezekiell and the fourteenth verse one had the face of a Cherubym the other of a Man of a Lyon and of an Eagle and for the Cherubyms in the fourth of the Revelations and the seventh verse The one was like a Lyon the other like an Oxe the third like a Man the last like an Eagle and these foure beasts in the Revelation theydoe referre unto the foure Evangelists But the other places and this also they doe referre unto the four principall acts of Christ in our reconcillation They doe apply the face of the Man to Christs nativitie who was borne man of a pure virgin The face of the Oxe to his passion who resembled his death to the death of an Oxe sacrificed for the sinnes of the People and the face of the Lyon to his Resurrection who thereby triumphed over death even he that was a Lyon of the Tribe of Judah And lastly they compare the face of the Eagle to his glorious ascention whereby he mounted like an Eagle above an Eagles pitch only to reconcile us unto Gods favor And if the Sacrifice of Christ be applyed unto us then doth it appease Gods wrath to us David applyeth Nathans rebuke to himselfe after all his sorrow and acknowledgment of his sinne in the one and fiftith Psalme with deepe and hearty repentance he sheweth that the Sacrifices of God are a contrite spirit and a broken heart he despiseth not and if with David in the fourth Psalme and the fist verse We examine our owne heart and offer the Sacrifices of righteousnesse and trust in the Lord this application of our Sacrifice to this Sacrifice is by our hearty repentance and then shall the Sacrifice of Christ Jesus be unto us a reconciliation and a propitiatory Sacrifice even to us that are penitent for hee that mourneth and sorroweth for his sinnes that repenteth from his heart of his former wickednesse shall be sure to have a part of this blessed Sacrifice once offered for all upon the Crosse And this is Pauls Sacrifice in the twelfth to the Romans and the first verse offer upyour bodies a living Sacrifice holy and acceptable unto God which is your reasonable serving of God these then that sacrifice their Soules and Bodies by Repentance shall be assured to have a part in Christs sacrifice If thy eye offend pull it out the ninth of Marke and the fourty seventh verse apply by thy repentance Christs passion
of the Offerer hath a great priviledge for be the work never so excellent if it come not from a person qualified in such fort as God may take liking it is to no purpose The same words I have sinned used by David in the second of Samuel and the twelfth chapter pleased God but in Judas were not respected Matthew the twenty seventh chapter so for prayer both the Pharisees and Publicans went to one place for one purpose but the one departed justified rather than the other Luke the eighteenth for the Sacraments Simon magus was baptized and never the better but Saul and the Jailor were baptized and obtained remission of sinnes the eighth of the Acts and the sixteenth verse so Judas was partaker of the Supper with the other Apostles but he only was an unworthy partaker The reason is If the fruit be good we must make the tree good also Matthew the twelfth It cannot be good fruit that commeth of an evill tree The same work of mercy done by an Heretick and prophane person is not respected but in a Christian is highly accounted with God God is no respecter of persons but looks upon the heart not that God respects persons for he looks not as man looks but he looks on the heart the first of Samuel the sixteenth chapter and the seventh verse and regards no mans person Matthew the twenty second chapter for if he should respect one more than another then he should regard Cain rather being the first born But yet there is something in the person of Abel which made him more respected than Cain and that is that which God respects in mens persons Jeremiah the fifth and the third verse occuli tui respiciunt fidem and the Apostle saith that it was by faith that Abels offering had the preheminence the eleventh to the Hebrews and the fourth verse And respects faith that hath relation to Gods promise which faith because it had relation to the word of God was accepted of God for Abel beleeved the word of God uttered Genesis the third and the 〈◊〉 touching the blessed seed that should break the Serpents head and give an entrance into Paradise which was kept with a shaking sword This word of God is a great and pretious promise the second to Peter and the first chapter which Abel respected more than all things besides in the earth as David saith of Gods word that it was the joy of his heart Psalm the hundred and ninteenth and the one hundred and eleventh so because Abel so much respected the word and promise of God that it was the only joy of his heart therefore God had a speciall respect to him more than to Cain as his name did signifie vanity All things to be counted vanity in respect of God and his Word so he counted himself and all the world nothing but vanity and gave not himself to vanity Proverbs the thirtieth chapter and the eighth verse As David saith Psalm the seventy third and the twenty fifth verse Whom have I in heaven in comparison of thee and there is nothing on earth which I desire besides thee so Abel had this account of God that he desired nothing on earth in respect of God and his word Touching his Oblation if there be an unfained faith the first to Timothy the first chapter and the fifth verse then there is a fained and counterfeit faith Abel's faith true and visible by works but that we may know that Abels faith was a true faith and not fained we see it had opus fidei the first to the Thessalonians the first chapter and the third verse It was a visible faith for he shemed his faith by his works James the second and the eighteenth that is by the effects of faith proceeding from it for as there is spiritus fidei the second to the Corinthians and the fourth chapter so it hath a body and in that regard the faith of our Father Abraham is said to have steps wherein we must walk Romans the fourth and the twefth verse but a spirit hath no steps That which proved Abrahams faith to be true and nufained was the work of faith which he performed of which it is said obtulit Abrahamus filium Hebrews the eleventh chapter and the seventeenth verse and the same thing proves Abels faith to be a true faith Hebrews the eleventh and the fourth verse fide obtulit Abel For Imitation and the offering faith is that faith which is commended to our imitation Steps of Abel's faith The steps of faith which were in Abraham and Abell are 1. Gratitude First Gratitude whereby we offer a little of that we have in thankfulnesse to God from whom we acknowledge all to be received 2. The act of Obedience Secondly the act of Obedience when by yeelding fomething of that we have we acknowledge our selves ready to lose all we have for his sake that gave us all 3. The act of Humilitie Thirdly the act of Humility when by offering a lambe to God we confesse thereby that we our selves deserved to suffer that which the poor beast suffereth and such an act of faith God respecteth ad quem respicio ad humilem in the fixty fixt of Isaiah 4. The act of Hope and perswasion Fourthly the act of Hope and perswasion when being perswaded that the death of a corruptible beast is no just recompence for the life of man we hope to be saved and cleansed from our sinnes in the blood of Christ the lambe of God which was signified by Abel's lambe These acts are the steps of the faith of Abel and Abraham and God there looketh upon such as testifie their faith by these effects The faith of the Elect ever shewed these effects And that we should bring this faith and these oblations we are to consider that such hath been the faith of Gods servants from the beginning Before the flood Abel's offering was in faith after the flood Noah in faith offered Genesis the eighth chapter and the twentieth verse In the time of the law God gave charge that both poor and rich should offer Exodus the thirtieth chapter and the fifteenth verse During the Tabernacle which was carryed hither and 〈◊〉 Exodus the thirty fift chapter God commanded whosoever was of a willing heart let him bring an offering When the Temple was up David prayeth to God O Lord the people have offered to thee willingly with joy accept it therefore and keepe this for ever in the purpose and thought of their hearts that they may still offer the first booke of Chronicles and the twenty ninth chapter After the Gospell they brought all that they had and laid it at the feet of the Apostles in the fourth chapter of the Acts of the Apostles Not only the rich were to offer as it is in the one and 〈◊〉 chapter of Exodus but the poor that could not bring jewels were to offer Camels hair to the
the Carinthians the sixt chapter and the first verse If wee receive not this grace in vain or if we be wanting to it by falling away from the grace of God in the twelfth chapter to the Hebrews and the fifteenth verse then shall we be able to have dominion over sinne As this is true and cannot be denyed that God hath shut up all under sinne to have mercie over all so he will pour out his spirit upon all flesh in the second of Joel and the twenty eighth verse What spirit The spirit of grace and prayer in the twelfth chapter of Zechariah that is Psalm the 〈◊〉 and the 〈◊〉 verse He faileth none that seeke him and call upon him that is he offereth grace to all if they put it not away from them by strength of which grace they may resist sinne and bear rule over it Then we must goe to Christ and as he saith in the sixth chapter of John and the thirty seventh verse venientem ad me non 〈◊〉 wee offering to him our prayers he will not be wanting to 〈…〉 us that when sinne comes to us which is occursus poccati 〈…〉 ad Christum we must nunne to Christ the seed of the Woman As the seed of the spirituall Serpent is sinne so God hath made it here saying Sinne lyeth at the dore so the seed of the woman is Chist to whom we must have recourse for help and say as the spouse doth in the first chapter of the Canticles and the third and fourth verses Trahe nos nam curremus ad te We will run to those persons in whom we feel the sent of their oyntments such as shall be able to give us good counsell instruction Albeit it is certain we shall not need to run to Christ for he saith Revelations the third chapter verse the twentieth Ecce sto ad ostium pulso it is but to open the dore and let him in When sinne lyeth at the dore Christ lyeth there too so that it is but to open to him when he knocketh and sinne will away For let Gideon arise and his enemies will fly So will sinne fly if Christ come and we shall come safe out of our dores if we let Christ in To conclude Then seeing we see our estate by nature and what Gods will is who hath left us a means whereby we may bear rule over sinne we must take notice of it that is run to the promised seed of the woman It is needfull that we know the sense of dominion that is that we have a sense of those contrary sollicitations to sinne as Paul saith I delight in the Law of God touching the inward man but I have another Law in the seventh to the Romans and the twenty second verse There is a continuall combat and strife between the flesh and spirit the flesh lusting against the spirit and the spirit against the flesh the fifth chapter to the Galatians and the seventeenth verse When we cannot tell what sinne is nor what be the effects and fruits of it and how it solliciteth and desireth when it reigns we are ready to meet it and runne as fast to sinne as sinne cometh to us and that is dangerous Therefore we must take notice of his conflict and know that between the heel and the head this conflict shall for ever be Genesis the third chapter and the fifteenth verse and every man shall have either peccatum habitans vel occurrens but which shall have dominion whether flesh or spirit nature or grace it is excellently said by Salomon in the sixteenth chapter of the Proverhs He that ruleth his own minde and lusts hath a greater victorie than he that winneth a City for they that winne Cities are oftentimes slaves to their own lusts and a small appetite overcometh them This is not the conquest here spoken of but the masterie over our sensualitie is it that God meaneth and he that overcommeth it shall receive a crown at Gods hand as the Apostle saith I have fought a good fight hence forth is layed up for me a crown in the second epistle to Timothie and the fourth chapter Now every man is not in case to goe into the field to encounter with his enemie and to winne Cities but every Christian is in state to strive against his own lusts and to fight with sinne which is the Serpents seed There must be a bruising between the heel of Adams seed and the Serpents head this combat we must all undergoe whereof we have matter of comfort if wee overcome in this conflict and also of instruction and admonition that seeing God mislikes sinne promising reward to them that doe well and threatning them that doe evill saying that sinne lyeth at the dore that as one day shall come when this condition shall be as between the Creditor and Debtor between the Judge and malefactor But withall he sheweth that howsoever our nature be inclined to sinne yet as Gods conclusion to Cain is that sinne shall not get dominion over him but he shall rule over it by grace offered to him so if we by prayer be earnest Suitors to God for grace and take hold of it being offered we shall be conquerors over sinne in Christ and bear rule and in the end we shall obtein the reward promised which is eternall happiness in the Kingdome of heaven Post colloquebatur Kajin cum Hebelo fratre suo evenit autem quum essent in agro ut insurgens Kajin in Hebelum fratrem suum interficeret eum Gen. 4. 8. July 29. 1599. HItherto we have heard Gods Sermon preached to Cain and in this verse is set down the successe and effect that it took and it sheweth that it was in vain in regard of the effect for which it was preached though it were uttered by God The end of hearing Gods word For the end both of this and all others is that the Auditors might be drawn to repentance but we see that Cain becommeth more obdurate and hardened in his sinne And where the end of hearing the word is that sinne might not have dominion over us but we bear rule over it we see Cain is not the better for Gods Sermon but like Ahab sells him to be the bond-slave of sinne Not to harden our hearts Now in the hearing of Gods word the chifest matter required at our hands is That we harden not our hearts Psalm the ninety fifth but if a man be of Cains minde if he shall harden his heart as 〈◊〉 Exodus the eighth chapter and the fifteenth verse If he shall say the word that thou hast spoken to us we will not hear it but will doe whatsoever goeth out of our mouth Jeremiah the fourty fourth chapter and the seventeenth verse In such Gods word taketh no effect Now it is plain why Cain was not moved at the word preached by God for there is no means ordained by God more effectuall to work repentance than the word of
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
done amiss doe as the Hebrewsspake put their trust in the strength of their fâce and in deceitfull lips saying with them Job the twenty fourth chapter Quis me vidit or with her in the thirtieth chapter of the Proverbs that having committed sinne wipeth her mouth and saith Non seci For albeit Cain would not confesse his sault but denyed it saying Nescio and not only but excused his sinne 〈◊〉 without charity toward his Brother so without all humilitie or modesty to God that he was not bound to take care of Abel yet for all that God proceedeth to convict him The verse stands of two parts First the question Quid fecisti Secondly a plain detection in the words following For the first point there are diverse exceptions For the nature of this question some make it a new question touching the same thing that God asked in the former verses Others referre it to Cains deniall as if God should say What hast thou done in saying thou knowest not If we understand it to be a second question then we are to remember what the Prophet saith in the sixty second Psalm that God speaketh not once but twice to shew that he is mercifull and that his oath is a true oath whereby he affirmeth that he desires not the death of a sinner in the thirty third chapter of Ezekiel and the eleventh verse for if a man do but say I have sinned and perverted righteousnesse and it did not profit me he will deliver his soul from going into the pit in the thirty third chapter of Job and the eighteenth verse so greatly is God pleased when men doe willingly 〈◊〉 their sinnes to him And that is the rea on that God having once already asked Cain Where is thy brother Abel doth now ask him again the second time What hast thou done which is all one in effect with the first question The other question seemed far off from the matter but this comes more near to the point Wherein God doth more presse Cain as if he should say thou hast done this murther I will have thee confesse it Which is all one with that speech of Joshuah to Achan My son give glory to God and confesse Joshuah the seventh chapter Wherein he willeth Cain to do as they did of whom Luke recordeth that they came and confessed and shewed their works Acts the nineteenth chapter for it is Gods will that we should call to minde our own deeds before he come to set before us the things which we have done Psalm the fiftieth But others referre this question to Cains deniall why didest thou not confesse thy fault that I might have had mercy on thee Wherein we see that verified that the Prophet affirmeth of God in the second chapter of Joel That he is sorry for our afflictions and withall it is an admonition teaching us our duties For God maketh two sermons to Cain one before he sinned verse the seventh the other after he had sinned in these words Ubi est Abel frater As by the first he 〈◊〉 us to say with Paul in the ninth chapter of the Acts of the Apostles Quid faciam so when we have sinned we must smite our hearts with David in the second of Samuel and the twenty fourth chapter and say as the prophet speaks Jeremiah the eighth chapter and the sixt verse quid feci Gods question to Cain doth plainly 〈◊〉 to us thus much that when we have sinned we must repent us of the evill and say what have I done for if man repent not that he hath sinned against God God will repent that he hath made man Genesis the sixt chapter and the sixt verse but there is to be noted further in this question that the reason thereof is that Cain by murthering his brother did not only shew himself like the Devill that evill one as St. John calls him in the first of John the third chapter and the twelfth verse who was a murther from the beginning but that he sheweth himself like unto him in denying the truth as the Devill is said to be the Father of lies John the eighth chapter The detection of Cains Crime is in these words the voice of thy brothers blood 〈◊〉 to me from the earth God goeth forward and sheweth that although the Devill doe stop Cains mouth that he will confess his fact yet all is to no purpose albeit he himself will not say he hath killed Abel yet God setts before his eyes the things which he hath done Psalm the fiftieth and the twenty first verse Concerning these words there are two interpretations First that Gods meaning in these words is that howsoever man needs an Accuser yet he needs none for he knoweth who is guilty though there be none to accuse that man heares nothing but vocall speech but God heares blood speak as God doth loquisurdis so he doth audire muta He calleth those things that are not as if they were Romans the fourth chapter he makes things deaf to hear and 〈◊〉 things speak which are dumb as he heard Moses though he spake not a word Exodus the fourteenth chapter Man cannot see in the dark without the light But the darknes and the light are all one to him Psalm the one hundred and thirty ninth All things are naked and bare before his eyes Hebrews the fourth chapter so that he needs no Accuser Secondly the other sense is the fuller and the more generally embraced which is this though the person guilty being arraigned will not confess himself and albeit there be none to accuse him yet he escapes not as for the Accuser there could be none for there were now but three persons upon earth Cain himself and his Father and Mother as for Cain he denyed the deed as for Adam and Eve who were his Parents such was their naturall affection that they could not finde in their hearts to accuse their Son though it were for killing a Child that was more deer to them than he was Of which compassion we have a like example in the Widdow of Tekoah in the second of Samuel the fourteenth chapter and therefore as Ambrose saith quis potuit alter occidere Abelem though there be neither confession nor accusation yet God proceeds to convince him and grounds himself upon the grievousness of his sinne The voice of thy Brothers blood cryeth to me This kinde of proceeding in Judgment is usuall though Juda spake not a word himself and there was none to accuse him yet he was convinced by those tokens which he left with Thamar Genesis the thirty eigthth chapter and the twenty sixt verse And the Garments of Joseph which he left with his Mistris when she enticed him was thought evidence enough Genesis the thirty ninth chapter so we see that albeit there be neither confession nor accusation yet God proceeds against Cain by conviction and he doth convince him not by the voice of persons which is the more usuall witnesse but per vocem
crieth for vengeance for as the Prophet saith Our strength is in silence and quietness Isaiah the thirtieth chapter Though we possess our souls in patience as Christ willeth Luke the twenty first chapter yet God will say mihi vindicta Deuteronomie the thirty second chapter and as I am Judge of the world so I will be revenged of them that doe wrong Therefore the Apostle willeth not to seek revenge because God challengeth that as a thing proper to himself Romans the twelfth chapter Hebrews the tenth chapter taceat os loquitur sanguis which is a point necessary to be urged and teacheth us that we need not to be Gods remembrancers in this point for the revenge of injury Our teares and sighs crie for vengeance for as he heareth the voice of blood so the voice of our weeping and teares Psalm the fifty sixt and the eighth verse he heareth the sighes and griefs of the heart Psalm the thirty eighth and the ninth verse and the inward desire of the heart though it be not uttered Exodus the fourteenth chapter and the fifteenth verse as in Moses Note Therefore Job saith terra ne operiat meum sanguinem neque clamores meos intercipiat Job the tenth chapter and if he keep a vessel to put our teares in much more may we perswade our selves that our blood is pretious in his sight Psalm the one hundred and sixteenth and the fifteenth verse which point ministreth great comfort to them that suffer wrong Secondly Hence we learn what is the nature of sinne before the Holy Ghost called it 〈◊〉 cubans that is sinne fast asleep but here is peccatum clamans not only sinne awake but crying out and warning for sinne 〈◊〉 gently at the first but after it will pull a man by the throat Even as the Devill is tentator Matthew the fourth chapter he tempteth men to sinne by all the pleasant means he can and when he hath prevailed with them then he is accusator fratrum Apoc. the twelfth chapter Sinne is like the wife of Potiphar which tempted Joseph by all fair means to folly and as if he had been guilty did first accuse him Genesis the thirty ninth chapter And as one answered Joab when he would have had him smite Absalom If I had done it it would have been the danger of my life yea thou thy self which 〈◊〉 me to doe it wouldest have been the first that should accuse me in the second book of Samuel the eighteenth chapter and the thirteenth verse so sinne hath no sooner with its deceitfulnesse allured a man to doe evill but it will straight way call to God for vengeance against him Which thing ought to make it odious in the eyes of all men Though Abel complain not Cain 〈◊〉 not and Adam accuse not yet we cannot so escape for our own sinne is as a Serjeant that will finde us out Numbers the thirty second chapter and the twenty third verse and when it hath found us as a Goalor it will hold and binde us with cords Proverbs the fifth chapter and the twenty second verse And as the Prophet speaketh in the second chapter of Habakkuk and the eleventh verse The stone out of the wall and the beam out of the timber shall cry to God for vengeance upon 〈◊〉 though the poor whose faces they have ground say nothing Esay the third chapter and the fifteenth verse Touching which pursuit of sinne the Wise-man saith in the tenth chapter of Ecclesiastes Curse not the King no not in thy thought neither curse the rich in thy bed-chamber for the fowls of heaven shall disclose it Yea a mans own spirit will make him to confesse his own sinne and if all means fail yet the stones in the street will cry for vengeance And we see that there is vox non solùm oris sed operis as the Prophet speaketh of Gods works that the very heavens have a voyce wherewith they doe enarrare gloriam Dei Psalm the ninteenth And therefore the Heathen say Res ipsa loquitur Which as it ministreth fear to Cain and to the wicked so comfort to the Godly For if as we see in Cain sinne have a voyce to plead before God against a man Good works crie to God then no doubt but the good works that a man doth will speak to God for him and are remembrancers to put God in minde to be gracious unto him As God heareth rears and putteth them in a bottle as he heareth sighes and inward desires of the heart which speak to him the Almes that Cornelius gave had a voyce to plead unto God for him so that of a heathen he was made a Christian Acts the tenth chapter For as the concupiscence of evill is sinne so the very desire of good is a virtue that pleaseth God And if the taking away of a mans life doe pull down the vengeance of God then the saving of a mans life or of his soul will be a forcible means to procure Gods favour To conclude The last point to be observed from hence is That if the blood of Abel had a voyce to speak unto God then the blood of Christ Jesus must needs have a more powerfull voyce because it speaketh better things than the blood of Abel Hebrews the twelfth chapter and the twenty fourth verse for the blood of Abel cryed for Justice but Christ's blood cryeth for Mercy If when we doe evill it will plead to God for vengeance then if wee doe any good work much more shall it speak to God for us And God as he is inclined to mercy rather than to vengeance will rather hear the voyce of our good works than of evill because our good works speak better things than our wicked actions Nunc itaque 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 infestus agitationibus esto in terra Gen. 4. 11.12 Aug. 26. 1599. IN these two verses is contained the sentence pronounced by God against Cain for God having performed that which the Holy Ghost telleth us in the thirty third chapter of Job and the twenty ninth verse that God will deal twice or thrice with a man that he may turn back his soul from the pit First in his examination Where is thy Brother Abel Secondly in his second question What hast thou done Thirdly in laying open before Cain his sinne Behold the voyce of thy Brothers blood cryeth to me Having spared him for three 〈◊〉 he will no longer bear with him but proceedeth to sentence against him for the fourth in the first of Amos and the third verse shewing that as he gave sentence against Adam confessing to assure us that we may proceed likewise upon confession so we may doe in case of conviction And that it is a good ground to pronounce sentence not only
of bread that Cain and all those that walk in his way doe eat they eat it wrongfully and shall make and an account for it as if they had stolen it So that though Cain speak never so much to the corn and wine and oyle and they in his behalf call to the earth and the earth to the heavens and the heavens crie unto God yet there shall be no answer for his relief Hosea the second chapter and the twenty first verse but they shall all con pire and plague Cain for his sinne Job saith If I have eaten the fruit of the earth without silver or grieved the soules of the Masters thereof Job the thirty first chapter and the thirty ninth verse to shew us there is a right not only of labour but of person for Adam may eat of the fruits of the earth by right of his labour bestowed in dressing it but Cain for that he is a person accursed cannot eat thereof God gives Adam food upon condition of his labour but food is denyed to Cain though he take never so much pains for that Cain is a person accursed by God and hath no part in that blessed seed in whom all the promises of God touching this life and the life to come are yea and amen in the second to the Corintbians the first chapter and the twentieth verse Secondly As we desire sufficientie of living against want so we desire rest and quietness from trouble and this we desire rather than the other For a little with the fear of the Lord is better than great treasure with trouble Proverbs the fifteenth chapter and the sixteenth verse but as the earth denyed him sufficiencie so it will not afford him a dwelling place to rest in Of these words there are two constructions and both profitable First The 〈…〉 these words Vagabond and Runagate gemens tremens that is in grief and feare shalt thou be all the daics of thy life without any certain dwelling to rest in He that is in grief is heavie and burthensom to himself but he that is in fear is suspicious of others which is a great vexation which kinde of punishment is laid upon them that keep not Gods Commandements that they shall be smitten with searefulness they shall fly at the shaking of a leaf Leviticus the twenty sixt chapter and the sevententh verse They shall flye when no man pursueth Proverbs the twenty eighth chapter And albeit they goe from place to place seeking for rest and peace yet non est pax impiis Isaiah the fifty seventh chapter Of this Fear we have an example in Cain who being guilty of the breach of Gods Command confessed that he was now in that case that whosoever shall finde him might kill him Secondly The other sense which they gather of these words that where there are but two places for men to rest in either his own native Country or some other where he can be Cain shall tarry neither in his own Country nor in any other but shall 〈…〉 and remove from place to place and finde rest no where therefore he went out of his own Country and went and built a City in the land of Nod and yet was not quiet there neither And this is the case of an evill conscience not to rest any where for to a good conscience Angulus sufficit but for him that hath a bad conscience ipse mundus angulus est Therefore we are to think of these things when we begin to commit any sins namely that thereby we deprive our selves both of living and 〈◊〉 welling so that if we sinne against God by transgressing his Precepts we can neither look to have food sufficient nor place convenient to dwell and rest in The qualification of this Sentence or mercy with God sheweth herein is that 〈◊〉 Cain be punished with want of food and dwelling 〈◊〉 it is but super terram therefore if he repent while he is on the earth he may set himself in a better state for this restraint doth shew that God gave to Cain space to 〈◊〉 Apocalyps the second chapter and the twenty first verse so that there is hope for sinners so long as God suffers them to continue upon earth for if God would not have Cain repent he should have been presently swallowed up of the earth as Korah was and have dyed suddenly as Ananias did Therefore this super terram is a mercy It sheweth also that all Cains care was set upon earth We are punished with that which is our delight and therefore God doth punish him with that which was his delight as he had no care at all of heaven as appeared by the manner of his Sacrifice which he offered to God without any choice at all but set his affection upon earth so God punisheth him with an earthly punishment that he should finde no comfort or rest on earth and this he doth both in justice and mercy to draw him back to repentance and to make him sorry having a sense of his miseries Hosea the second chapter and the seventh verse I will goe and return to my first husband that the want of food on earth and of rest might make him sorry with the prodigall Son in the fifteenth chapter of Luke I will goe to my Father God suffers Cain to live in penury that the sense thereof might inforce him to this resolution 〈◊〉 ad Patrem As the dove sent out of the Arke finding no rest had no place to goe to but to the 〈◊〉 from whence she came Genesis he eighth chapter so God doth punish Cain with a restlesse life on earth that he might seek for rest in heaven And as the Angell called Agar when she wandred from her Mistris to return to her and humble her self under her hands Genesis the sixteenth chapter and the ninth verse so it was Gods will that Cain considering his restlesse life on earth should return to God from whom he had now strayed as a lost 〈◊〉 by means of his greivous sinnes and 〈◊〉 himself under his mighty hand as it is in the first epistle of 〈◊〉 confessing his sinne and craving forgivenesse That so God might have mercy on him receive him into everlasting Tabernacles Luke the sixteenth chapter where is rest void of trouble and sufficiency of all good things Tum Kajin dixit Jehovae Major est poena mea quam ut sustinere possim Gen. 4. 13. Septemb. 〈◊〉 1599. THE word which signifieth sinne here in other places of Scripture is used for the punishment of sinne as in the thirty second chapter of Numbers and the twenty third verse Yee have sinned against the Lord and be sure your sinne shall sinde you out Which double signification maketh that there is a double reading of this verse The one in the Text My punishment is greater than I can bear The other in the Margent My sin is greater than can be pardoned So in the Text the word is translated the
is a work of infirmitie and consequently it cannot overcome Gods power for the weakness of God is stronger than the strength of man in the first to the Corinthians the first chapter but there is no reason to say or think that the weakness of man is stronger than the strength of God and therefore the Apostle saith Romans the third chapter Can the unbelief of man which is an infirmite of man make the faith of God of none effect It is not possible Though we be unfaithfull yet he abideth faithfull and cannot deny himself in the second to Timothy the second chapter and the thirteenth verse Thirdly Whereas sinnes are said to be great so the number of them how great or many soever they be yet we are not to doubt but there is pardon for them for there is mercy offered where there is multiplicitie of sinne Christs counsell is Be ye mercifull as your heavenly Father is mercifull Luke the sixt chapter and we see that mans mercie is so great that it forgiveth those that doe offend seventy times seven times Matthew the eighteenth chapter and the twenty second verse therefore Gods mercy must needs be greater Therefore God to shew the greatness of his mercy saith Howsoever man will not receive his wife when she goeth from him and becommeth another mans yet turn ye to me and I will receive you to favour Jeremiah the third chapter and the first verse So we see that Gods mercy exceeds mans mercy But the reason why we despair of pardon upon the sight of our sinnes is for that as the Prophet speaketh Mans thoughts are not as Gods thoughts Isaiah the fifty fift chapter man thinks that unpossible to be numbred which God doth number David to shew that his finnes were innumerable saith they are more than the hairs on his head Psalm fourtieth and the twelfth verse and yet Christ saith that our heavenly Father doth number all the hairs of our head Matthew the tenth chapter and the thirtieth verse Manasseb crieth out that his sinnes are more than the sande of the Sea which cannot be told and yet God doth comprehend and hold it in his hand Isaiah the fourtieth chapter and the twelfth verse And albeit in mans judgment the Starres may seem innumerable yet the Prophet saith That God counteth the number of the Starres and calleth them by their names Psalm the one hundred and fourty seventh so albeit our sinnes seem innumerable to us yet he can number them and albeit we think it impossible they should be forgiven yet God doth not think so Fourthly Against the grievousness of sinne there is hope of mercy For though they be as red as scarlet he will make them as white as snow Isaiah the first chapter and the eighteenth verse As our sinne is great so saith the Prophet Great is thy mercy towards men for thou hast delivered me from the nethermost hell Psalm the eighty sixt and the thirteenth verse and so great that he saith Psalm the seventy first and the fifteenth verse I know no end thereof Therefore albeit the greatness of sinne be grande barathrum yet major est abyssus misericordiae dei And as there is in us abundance of sinne so in Christ we finde superabundant grace for the remission of sinne Romans the fift chapter but as for peccatum meum that is such finnes as are of the same size that Cains was against which the Devill chiefly takes exception that we should not doubt of Gods mercy but that we may finde pardon though our sinne be the shedding of blood yet it is pardonable for David committed murther and yet obtained forgivness and was received to be a Saint in heaven Though a man be guilty of lying and denying the truth yet there is mercy in store with God for that sinne for Peter after he had denyed his Master and swore that he knew him not against his own conscience was for all that forgiven and that we should despair of no sinne to them that did shead the blood of the Sonne of God that holy and just one and killed the Lord of life even to those the Apostle saith Amend your lives and turn that your sins may be done away Acts the third chapter and the ninteenth verse and yet this sinne is farre greater than Cains sinne Jerome saith that Judas did offend God more in repelling his grace and 〈◊〉 of his mercy after his sinne than he did in betraying the Sonne of God Therefore when Cain saith My sinne is greater than can be pardoned the Fathers say mentiris Cain and Bernard saith absit major enim est dei pietas quam hominis iniquitas whereupon albeit Manasseh confesseth that he hath sinned above the number of the sand of the Sea and that his transgressions are multiplied yet knowing that Gods mercy is greater than the malice of men he ceaseth not to crave forgiveness and for that obtained pardon and was received into favour To conclude this point he that will hold Cains opinion doth not beleeve the promises of God that the womans seed shall be of sufficient power to break in peices the Serpents head but in saying his sin is greater than can be forgiven it is all one as if he said the malice and 〈◊〉 of the Serpent is greater than the virtue and power of Christ and contrary to that which the Apostle saith Hebrews the twelfth chapter that Christes blood speaketh better things than the blood of Abel he holds that Abels blood 〈◊〉 lowder for vengeance than Christs blood can doe which crieth for mercy and sorgiveness but it is absurd and blasphemous so to think for it cannot be but Christs blood which is Gods blood Acts the twentieth chapter must have more force to intreat for remission at Gods hand than the blood of a man can have to obtain vengeance major enim est propitiatio quam iniquitas For the Justice of God which is the second hindrance thus it stands That which God hath pronounced cannot be recalled but we are to see whether this hold true or no the Sentence pronounced by God upon Hezekiah was dispone domum tuum moriêris enim in the second of Kings the twentieth chapter and the first verse and the Sentence of God to be pronounced by Jonas was That within fourty daies Nineveh should be destroyed Jonah the third chapter but yet neither did Hezekiah die at that time neither was the City of Nineveh destroyed as the Prophet had said it should The reason is because albeit God spake suddenly against a Nation or Kingdome to pluck it up and destroy it yet he saith If this Nation against whom I have prenounced this Sentence doe turn from their 〈◊〉 I will repent of the plague that I thought to bring upon it 〈◊〉 the eighteenth chapter and the eighth verse so then Gods meaning was that the King should die except he did repent and that Nineveh should be destroyed if it did not repent but they repented therefore God revoked
his Sentence and therefore as Christ saith Luke the thirteenth chapter Except 〈◊〉 repent ye shall all likewise 〈◊〉 so all threathings in the Scripture goe with this condition The soul that sinneth it shall die except it repent Ezekiel the eighteenth chapter and he that calls his brother fool is in danger of hell fire except he 〈◊〉 Matthew the fifth chapter and the twenty second verse So that the justice of God is no hndrance but that the most grievous sinner that is may obtain forgiveness if he repent and because Cain repented not therefore he is excluded from the remission of sinnes The point that remains is That we consider 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second to the Corinthians the second chapter the devises and fetches which the enemie of our Salvation useth to work our destruction for when sinne is to be committed he brings them to presumption and albeit God hath threatned plagues for such and such sinnes yet he perswades a man as Peter did Christ in the sixteenth chapter of Matthew Non fiet haec tibi that is before sinne is committed but when finne is finished and the Devill hath that he would have then he laboureth to bring men into desperation saying it must needs be and they cannot avoid the wrath and judgements of God In the reading of the old Testament he layeth a vail over the hearts of men as it was with the Jews that by the Law they might not see the grievousnesse of sinne and so avoid the danger of it in the second epistle to the Corinthians and the third chapter but when he hath entised men to commit sinne then he blindeth their eyes that the light of the Gospell whereby they are assured of the forgivenesse of sinnes and of the mercy of God in Christ should not shine into their hearts in the second to the Corinthians the fourth chapter he will neither let them see the grievousnesse of sinne before they commit it nor behold the mercy of God after it is committed Which mercy of God is so generally offered to all sorts that even murtherers lyars albeit they be grievous sinners cannot despair of mercy for we see both David and Peter obtained pardon and none are debarred but only they that say Quid nobis tecum Jesu Nazarene in the first chapter of Mark and the twenty fourth verse That which excluded the Devill himself from mercy was this desperate fear for as Augustine saith Obstinatione suâ non enormitate sceleris Daemon est Daemon Even so Cain the Child of the Devill seemeth to say thus much in this his confession I desire no pardon at thy hands O God because I see the greatness of my offence is greater than thy mercy For Cain we see what befell him because as the Prophet speaketh Noluit intelligere ut bene ageret Psalm the thirty sixt because he had no care to doe as God would have him therefore God gave him up to the lusts of his own heart and as the Apostle speaketh in the second to the Thessalonians the second chapter and the tenth verse because when God spake to him he believed not the truth that he might be saved God sent him strange delusions that he should believe the Devils lyes who preached to him and perswaded him after he had sinned that his sinne was greater than Gods mercy for if Pharaoh first harden his own heart Exodus the eighth chapter and the thirty second verse it is just that God harden his heart so as he shall not hearken to his ministers Exodus the ninth chapter and the twelfth verse But because the Prophet complaineth that while he would have healed Israel then the iniquitie of Ephraim was discovered and the wickednesse of Samaria Hosea the seventh chapter Therefore we must be heedfull that while we seek to cure desperation we make not a way to presumption for that is the great sinne against which the Prophet prayeth in the ninteenth Psalme Keep thy servant from presumptuous sinnes so shall I be clear from the great sinne This was the sinne of Cain and we must beware that we walk not in his way as Jude counselleth Quia è nimiâ spe presumptio is the high way to desperation therefore when we know Gods will as Cain did we must seek no faither nor follow our own wisdom It was Sauls sinne he would be wiser than either Samuel or the Lord himself for being commanded to destroy the Amalekites with all they had Saul as if God knew not what he did takes upon him to spare the best things in the first book of Samuel the fifteenth chapter this was his presumption We must beware saith Moses in the twenty ninth chapter of Deuteronomie and the ninteenth verse That when we hear the words of the curses and the punishments which God threatneth against the transgressors of his Law That wee doe not blesse our selves in our hearts saying I shall have peace though I walk after the stubbornness of mine own heart thus adding 〈◊〉 to thirst It we will not despaire we must fear for so did Job and therefore he saith Timor meus spes mea in the fourth chapter of Job and thesixth verse The fear he had and felt when he was about to sinne wrought in him an assured hope and assurance of Gods favour and that fear made him say Etiamsi 〈◊〉 sperabo in eum Job the thirteenth chapter That fear is a means of hope the Apostle S. Peter sheweth for having said that he would have all men to hope perfectly in the first of Peter the first chapter and the thirteenth verse he expresseth the means how they shall attainto this perfect hope that is by passing their conversation in fear verse the seventeenth This course did not Cain take but contrariwise when he heard God tell him that if he did evill sinne lay at the dore he for all that blesseth himself in his heart and said I shall doe well enough though I walk after the stubbornnesse of mine own heart and kill Abel my Brother contrary to Gods commandements En expellis me hodie à superficie istius terrae ut à facie tua abscondam me cumque vagus sim infestus agitationibus in terra si ullus fuerit qui me inveniat interficiet me Gen. 4. 14. Septemb. 9. 1599. CAINS speech to God as we see stands upon two parts one touching his sinne in the thirteenth verse the other concerning his punishment in this verse which also contains two parts First a meer repetition of the sentence given upon him in the eleventh verse Secondly an addition which Cain himself makes That now whosoever should finde him should kill him which is his chief complaint For the first part When sentence is passed upon any person God requireth two things First Agnitionem culpae whereunto two things belong That 〈◊〉 Promissio poenitentiae as Ezekiah promiseth That he will walk all the dayes of his life in the bitternesse of
of every man even of every beast in as much as he hath first taught beasts to kill men by his own confession it is just that as the Prophet speaks Micah the seventh chapter and the fift verse The Wife of his bosome and the Children of his loyns shall break the bonds of nature with him as he before hath thewed himself unnaturall to his brother And this is a great part of Cains punishment that albeit there be none to kill him yet he shall be in continuall fear of death that a man shall not only fear Gods threatning but his own fancy that he shall fear not one but every one that meets him as if every one knew his fault that he shall fear not only where there is cause of fear as wilde beasts but tuta timere and this is a part of Gods curse that God will send faintness into their hearts so as they shall be afraid at the shaking of a leaf Leviticus the twenty sixt chapter and the thirty sixt verse at every shadow as the Midianites were of their dreams Judges the seventh chapter and at every noise and rumor in the second of the Kings the seventh chapter and the sixt verse These feares are great punishments and arguments of a guilty conscience and this sheweth that albeit wickedness be secret yet it will not suffer a man to be quiet Wherein we are to observe how Cain de scribeth the state of them that are out of Gods favour and cast from his presence that they fear either no fear as Psalm the fifty 〈◊〉 If the Prince frown upon a man there is no hope of favour any where else so if God be once offended so that a man despair of his favour he will fear every creature the starres of heaven fought against Sisera Judges the fift chapter and the twentieth verse The stones in the street will cease to be in league and peace with him Job the fift chapter therefore when God saith quaerite faciem meam Psalm the twenty seventh our soul must answer thy face Lord will I seek For if we seek the Lord our God we shall finde him Deuteronomie the fourth chapter and the twenty ninth verse and that is so necessary that the People say If thy presence goe not with us carry us not hence Exodus the thirty third chapter and the Prophet speaketh Cast me not from thy presence Psalm the fifty first for without the assurance of Gods favour and protection we shall fear every shadow every noise that we hear Secondly Cain in these words sheweth what was his chief fear and what did most grieve him that was that he should die not the death of the soul but the bodily death by the hand of man he feares the shadow of death but not the body of death as the Apostle speaks Romans the seventh chapter but eternall death is that which he should have feared most of all for it hath a body and shall be found though the bodily death is often sought and cannot be found Job the third wherein Cain shewes what he is that is animalis homo in the first to the Corinthians the second chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phillippians the third chapter not having the spirit so was Saul afflicted in the first of Samuel the fifteenth chapter Honour me before the people he respected worldly honour more than Gods favour whereupon saith Augustine quid tibi honoratio haec proderit miser If 〈◊〉 death fall upon Cain what shall it profit him to live on earth but this sheweth plainly that the life of the body was Cains chief felicity and that the greatest grief he had was for the death of the body as if he should say let me live though it be but in fear and sorrow This is the affection of flesh and blood as the Devill saith of Job Skin for skin and all that a man hath will he give for his life Job the second chapter that is so long as life is not taken away man is well This being Cains complaint it is an implied petition and the request is Quasi pro magno beneficio ut non 〈◊〉 which request may be well uttered if it be rightly taken for not only the wicked feare death but the godly say themselves we sigh and would not be uncloathed but cloathed upon in the second to the Corinthians the fift chapter they would passe to immortality without the dissolution of the body and soul. That prayer for life is well if it be for a good end as Hezekiah praieth he may live to the end he may bewaile his sinnes in the 〈◊〉 of his soul Isaiah the thirty eighth chapter repentance is the end that he sets David saith I will not die but live and praise the Lord Psalm the one hundred and eighteenth the Apostle Paul albeit in regard of himself he desires to be dissolved yet because it is profitable for the Church that he should still remain in the flesh he desires to live Philippians the first chapter and the twenty second verse so life may be sought if it be for this end to doe good but if our end be the escaping of death for a time the case is otherwise Touching the end of Cain's desire It may be he 〈◊〉 life that he might repent and praise God and doe good for charity 〈◊〉 the best in the first epistle to the Corinthians and the thirteenth chapter But we see what doth continually vex Cain and all the wicked that is the doubt of the forgivenesse of sinne which is the worm of the spirit and a continuall fear of death which they know they have deserved at the hands of all Gods creatures Dixit verò Jehova illi Propterea quisquis interfecerit Kajinum septuplo vindicator imposuit Jehova Kajino signum ne eum caederet ullus qui foret inventurus eum Gen. 4. 15. Septemb. 26. 1599. CAINS chief complaint and petition therein implied was handled verse the fourteenth This verse contains Gods answer which is a yeelding or granting to that petition of his and that effectuall for God provideth for the safety of Cain's life not only by his word and command but by a visible mark which he set upon Cain Wherein we are generally to observe First That as the Prophet tels us in the one hundred and tenth Psalme God dealeth not with any sinner according to his sinnes and deserts for if God did not in wrath remember mercy 〈◊〉 the third chapter he should not in justice have suffered Cain to open his mouth for it is just that he which turneth away his car from hearing the law when he prayeth should not be heard Proverbs the twenty eighth chapter and the ninth verse That he which will not hear Gods Prachers shall not be heard of God when he prayeth And the Lord in the Propher saith more plainly in the second chapter of Zechary and the thirteenth verse that as he by his Prophets cried unto the people and they would not
have not only the Cole that touched the Altar but the Altar it selfe even the Sacrifice of Christs death represented in the Supper by partaking whereof our sins are taken away Secondly the Word or invisible grace The word of comfort whereby the inward Grace is preached unto us is that the Angell said to the Prophet Loe this hath touched thy lips and thine iniquity shall bee taken away and thy sinnes purged concerning which wee finde that the Leper was cured of his Leprosie not only by the word but by the touching of Christ but the Centurian said only but speake the word and thy servant shall bee whole Mat. the eighth chapter and the eighth verse so hee can doe what he will with his only word It pleased God to take away the Prophet sinnes by touching his lips And albeit he can take away our sins without touching of bread or wine if he will yet in the councell of his will he commendeth unto us the sacramentall partaking of his body and blood It is his will that our sins shall be taken away by the outward act of the sacrament The reason is not only in regard of our selves which consist of body and soul and therefore have need both of bodily and Ghostly meanes to assure us of our Salvation but in regard of Christ himself who is the burning Cole Forever since God ordained that Christ should take our nature and aptare sibi corpus in the tenth chapter to the Hebrewes and the fifth verse that so he might worke our Reconciliation As Christ became himself a man having a bodily substance so his actions were bodily As in the Hypostasis of the Sun there is both the Humane and Divine nature so the Sacrament is of an Heavenly and Earthly nature As he hath taken our body to himself so he honoureth bodily things that by them we should have our sinnes taken away from us By one bodily sacrament he taketh away the affection unto sin that is naturally planted in us By another bodily Sacrament he taketh away the habituall sins and the actuall transgressions which proceed from the corruption of our nature And here we have matter offered us of faith that as he used the touching of a cole to assure the Prophet that his sins were taken away so in the Sacrament he doth so elevate a peice of bread and a litle wine and make them of such power that they are able to take away our sinnes And this maketh for Gods glory not only to beleeve that God can work our Salvation without any outward means by the inward Grace of his Spirit but also that he can so elevate the meanest of his creatures not only the hemme of a garment but even a strawe if he see it good shall be powerfull enough to save us from our sinnes As Christ himself is spirituall and bodily so he taketh away our sinnes by means not only spirituall but bodily as in the Sacrament For if there be a cleansing power in the Word as Christ speaketh in the fifteenth chapter of John and the third verse If in prayer as Peter sheweth to Simon Magus Pray to God that if it be possible the thought of thy heart may be forgiven thee in the eighth chapter of the Acts of the Apostles and the twenty second verse If in shewing mercy and giving almes sinnes shall be forgiven as Salomon saith in the sixteenth chapter of the Proverbs and the sixth verse Per misericordiam purgantur peccata much more in the Sacrament wherein both the word and prayer and the works of mercy doe concurre to the cleansing of sinners from their sinnes Whereas the Seraphim did not take the coale in his mouth but with tongues and applied it not to the Prophets care but to his tongue We learn that it is not the hearing of a sermon that can cleanse us from sinne but we must 〈◊〉 of the bodily element appointed to represent the invisible grace of God It is true that meditation privately had will kindle a fire in the hearts of many in the thirty ninth Psalm and the third verse And the word as it is a fire Jeremie the twenty third chapter and the twenty ninth verse will also kindle a man and heat him inwardly But because in the Sacrament all those doe meete together therefore nothing is so availeable to take away sinne as the touching of bread and wine with our lips The effect The effect of this touching followeth wherein we are to consider First the efficacy of this action Secondly the certainty that as sure as this coale hath touched thy lips so surely are thy sinnes taken away Thirdly the speede that so soon as the coale touched presently sinne was taken away and purged The efficacie standeth of the removing or taking away of sinne and of the purging away of sinne The taking away and purging of sinnes have two uses Some have their sinnes taken away but not purged for something remaineth behinde Some have Adams sigge leaves to hide sinne that it shall not appeare for a time but have not Hezekiah his plaister to heal it in the thirty eighth chapter of Isaiah and the one and twentieth verse But by the touching of this Coal that is of the body and blood of Christ we are assured that our sinnes are not only covered but quite taken away as with a plaister as the Lord speaks I have put away thy transgressions like a cloud and thy sins as a mist Isaiah the fourty fourth and the twenty second verse whereby the Lord sheweth that our sinnes are scattered and come to nothing when it pleaseth him to take them away The other sense gathered from the word purging is that God doth no forgive our sinnes as an earthly Judge 〈◊〉 a 〈◊〉 or so that he 〈◊〉 away with his 〈◊〉 without any 〈…〉 shewed him 〈◊〉 that he likewise becometh favourable unto 〈◊〉 and 〈◊〉 to doe us all the good he 〈◊〉 If 〈◊〉 can obtain 〈◊〉 pardon at the hands of temp orall Judges it is all they 〈◊〉 looke for but they never come to any preferment But God doth dor only give us 〈◊〉 but 〈◊〉 as he doth pard on out sinnes so 〈◊〉 he 〈◊〉 loving and kinde to us Christ doth not only take us away from God that he should not proceed to punish us for our 〈◊〉 but offers us up to God as an acceptable sacrafice as Peter 〈◊〉 Christ once suffered for sinnes the just for the unjust that he might offer us up to God in the first of Peter the third chapter and the eighteenth verse for as the wiseman saith Take the drosse from the silver 〈◊〉 shall proceed a vessel for the refiner Proverbs the twenty fift and the fourth verse So after sinne is taken away from us our nature is most acceptable to God because there remaineth nothing but his own nature Secondly for the certainty As thou hast a perfect sense of the touching of this coal so certainly are thy sinnes taken away
is to be praised would not accept their praise but answered them Why tempt ye me O ye Hypocrites And when one said to him Magister bone good Master which was a praise of simplicitie not of hypocrisie as the other he refused it and said Why dost thou call me good Mark the tenth chapter When one said Blessed is the womb that bare thee he repelled that saying Nay rather blessed are they that hear the word of God and keep it Luke the eleventh chapter and the twenty eighth verse For as the shewing of the Kings treasure was the means of the betraying them Isaiah the thirty ninth chapter so when we shew our good works with a desire to be praised for them it takes away all commendation from them This thing being dangerous if notwithstanding we be desirous to have our good deeds seen that shall be fulfilled which Sirach saith He that loveth dangers shall perish therein Qui amat periculum peribit in co cap 3. 27. But to disswade us from this the Apostle saith Be not desirous of vain glory Galatians the fift chapter and Philippians the second chapter and the third verse The Preacher saith all is vanity which men seek after in this life and therefore concludes Time Deum Ecclesiastes the twelfth chapter to teach us that without God all the praise of the world is but vanity Now as we fail in having respect to God First when we make not him the fountain of our praise Secondly if we make him not the end of it so in doing good works to be seen we commit two vanities First when we content not our selves with this perswasion that God sees our works and will reward them unlesse man see them and praise us for them The tryall whether we make God the fountain of our praise is if we seek it by wayes agreeable to his will not by wickednesse Secondly not by vanity for his delight is not in beautie riches or strength he delighteth not in any mans Legs in the hundred and fourty sixt Psalme Thirdly not by falshood as the Apostle saith I will not glory of any thing which the Lord hath not wrought by me in the second to the Corinthians and the eleventh chapter Hereby we shall seek the praise of God rather than of men in the twelfth chapter of John nay though they seek praise by righteousnesse and doing good works yet they make not God the fountain of their praise the Hypocrites when they would be praised did those works that were most glorious as to offer sacrifice in the temple but they neglected mercy and justice which are the chief things that God respecteth in the twenty third chapter of Matthew They washed not their hearts in the fifteenth chapter of Matthew which God especially regardeth but looked only to outward things and they that doe mercy and justice which are the chief things of the Law yet they will not doe them but when they may be seen Whereby they shew that they make not God the fountain of their praise and so the praise they seek for is hatefull to God Secondly this desire of vain glory is injurious to God when we make not him the end of our praise for we may doe good works coram in the sight of men but not with purpose to have them seen that so we may receive glory For God hath given us the joyes and use of all his Creatures but reserveth the glory of them to himself therefore the Apostle saith howsoever ye have the joy of Gods Creatures in eating and drinking yet let God have the glory Doe all to the glory of God in the first to the Corinthians the tenth chapter and the thirty first verse For though he giveth us the use of all things yet gloriam meam alteri non dabo in the fourty second chapter of Esay Therefore if we doe good works to commend our selves and not to glorifie God we are injurious to him for he hath testified that he will not give his glory to any other And therefore Peter and John say It is not by our own godlinesse that we have made this man whole but it is the name of Christ and faith in him that hath raised him in the third chapter of the Acts Therefore not only Nabuchadnezar when he snatched Gods glory to himself was punished in the fourth chapter of Daniell But even Herod also because he did but suffer that glory to rest upon him that was attributed to him by others when he should have ascribed all to God in the twelfth chapter of the Acts and the twenty second verse Then as it is injurious to God so it is hurtfull to our selves for though we see many miracles wrought by Christ yet they are afraid to confesse and believe him Because they love the praise of men more than the praise of God in the twelfth chapter of John and the fourty third verse And therefore Christ saith How can you believe which seek glory one of another and seek not the honor that commeth of God alone quomodo potestis credere qui gloriam sibi quaeritis in the fift chapter of John and the fourty fourth verse Secondly as it is an obstacle to grace so it is a provocation to all wickednesse For the Jews doubted not to crucisie the Lord of glory to get praise of the wicked Secondly that we may doe this Christ willeth us to take heed for there is a double corruption in us First a rebellion against Gods precepts which make us say quare as Pharaoh in the fift chapter of Exodus and the second verse Who is the Lord that I should hear his voice And as the Scribes and Pharisees said to Christ By what authority doest thou these things in the twenty first chapter of Matthew and the three and twentieth verse Secondly the blindnesse of our understanding which makes us ask quomodo which is the question of ignorance so that it is not without cause that he bids us take heed that we beware of this sinne as being a hard precept both for our rebellion to yeeld unto and also in regard of our ignorance which is such as we cannot see how it should be lawfull to seek praise by well doing the hardnesse of avoiding this sinne is of two causes First it ariseth from the nature of sinne it self for as we are corporall and visible so we are most affected with those things that are visible as John reasoneth He that loveth not his brother whom he hath seen in the first Epistle of John and the fourth chapter whereupon it commeth to passe that our corruption that though we believe the reward of God to be great yet because it is invisible and the worlds reward is present therefore pleaseth us more Secondly from the originall of vain glory for when the woman looked upon the fruit albeit it greatly pleased her yet that which did strike the stroak was eritis sieut dii in the third chapter of Genesis the hope of present
the eighth chapter If we will come 〈◊〉 we must not be 〈◊〉 but diligent and watchfull We must use both attention Luke the twenty first chapter Take 〈◊〉 to your 〈◊〉 and contention Luke the thirteenth chapter Strive to enter Therefore the Prophet saith Psalm the thirty seventh Hope in the Lord and 〈◊〉 doing good there is both hope and diligence The Apostle saith We have great and 〈…〉 made us the second epistle of Peter the first chapter and the 〈◊〉 verse That is our hope but we must be diligent adding to our hope virtue to virtue knowledge and these if we be without we 〈…〉 of the promises which 〈◊〉 with 〈◊〉 the fift chapter That faith worketh by 〈◊〉 And he that hath this 〈…〉 himself the first epistle of John the third chapter and the third 〈◊〉 Job 〈◊〉 did perfectly hope was not negligent as he 〈◊〉 〈…〉 in eum Job the thirteenth chapter and the 〈◊〉 verse so he sheweth his carefulnesse Veritas omnia opera 〈◊〉 Job the ninth chapter Paul that said He was sure of the love of God Romans the eighth chapter doth not cease to be diligent lest he should be vexed first epistle to the Corinthians the ninth chapter The same Paul saith Philippians the third chapter and the tenth verse I forget that which is behinde and indeavor towards that which is before This is that which concludes this point i. seeing faith sheweth it is possible to attain to Heaven though it be hard we must use diligence which may make it a thing possible Not that we are sufficient of our selves as from our selves to think any good or to use any diligence to bring this to passe for all our sufficiencie is of God the second epistle to the Corintbians the third chapter And therefore the Apostle when he had said I labored more than they all correcteth himself yet not I but the grace of God within me the first epistle to the Corinthians the fifteenth chapter and the tenth verse He did not say before It was I that persecuted the Church but the sinne that dwelleth within me but ascribes that wholly to himself But if we doe any good thing we must wholly ascribe that to God who by his spirit doth give us grace and ability to doe it And therefore whosoever feel themselves to receive grace the second epistle to the Corinthians and the sixt chapter and be indued with virtue from above Luke the twenty fourth chapter they must take heed they be not wanting to that grace and heare it in vain but having grace from God we must labour to make that possible which faith sheweth to be possible Secondly They must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make it apparent there is a secret diligence but that which the Apostle requireth is an ostensive diligence For as James saith Ostende mihi fidem ex operibus James the second chapter and eighth verse So the Apostles meaning is I care not for the concealed diligence let me see it appear by your outward conversation For if the Heathen being indued with the light of Nature only did shew the work of the Law written in their hearts by doing moral virtues Romans the second chapter much more ought Christians that are indued with grace from above to shew forth this diligence that it may be visible to the world The Apostle shews there are two hopes Spes internae dulcedinis extremae operationis the one is concealed and inward the other is apparent and to be seen The inward hope bringeth this to passe That the love of God is shed abroad in our hearts Rom. 5. 5. and therefore is to be likened This hope doth likewise effect this That we have the spirit of God bearing witnesse to our spirits that we are the Chrildren of God Rom. 8. It is as it were absconditum Manna Apoc. the second chapter which doth inwardly feed our souls But howsoever this be good yet not without danger for as the Apostle sheweth there are that have been lightned with knowledge and have tasted of the Heavenly gift and were made partakers of the holy Ghost and have tasted of the good word of God and the powers of the world to come and yet fall away Hebrews the sixt chapter and the fourth verse Therefore he calls not for this diligence but will have them make it evident which he expresseth in these words that it be the same diligence which is the third point Wherein he teacheth in what this demonstrative diligence standeth that is as the former verse sheweth in the work and labour of love and in ministring to the Saints that is the doing of works of charity makes the oftensive diligence Whereby he teacheth that this oftensive or demonstrative diligence is the touch stone of our hope as the Apostle saith The works of love are the touchstone of faith for true faith worketh by love Galatians the fift chapter This diligence cannot deceive us of which our Saviour Christ saith John the fift chapter They that have done good shall come forth into 〈◊〉 life and the comfortable sentence pronounced by the Judge at the 〈◊〉 day upon all those that have shewed forth this diligence in doing the works of mercy shall be Come ye blessed possesse the kingdome prepared for 〈◊〉 Matthew the twenty fift chapter It 〈◊〉 not to say to a brother or sister that is naked and destitute of daily food Depart in peace warm your selves fill your bellies but the inward compassion must shew it self outwardly by giving them those things which are needfull to the body James the second chapter and the fifteenth verse Therefore the Apostle Peter willeth them that are perswaded of the great and pretious promises that are made them not to stay there but make their election sure to them by this oftensive diligence that to their faith they add virtue to virtue knowledge which if they doe they shall never fail the second epistle of Peter the first chapter And the Apostle St. John saith Hereby we know that we are translated from death unto life because we love the brethren and that not in word and tongue only but in deed and truth the first epistle of John the third chapter and the fourteenth verse God to assure us of his mercifull promises in Christ is said not only to have sealed us but also to have given us the earnest of the spirit into our hearts the second epistle to the Corinthians the first chapter and the twenty second verse The concealed diligence is as the earnest which a man puts in his purse but the oftensive diligence is like to a seal which may be shewed to all men for as Christ witnesseth Our lights must so shine before all men that the wicked and ungodly by seeing our good works may take occasion to glorifie God and be converted Matthew the fift chapter If we use diligence and shew forth our diligence in doing those works of love we shall attain to hope and that not faint or
willingly will come as often as they may and not like those that swell with pride and say another time will serve as well as now as Davids servants said to Naball in the first book of Samuel the twenty fift chapter We come now in a good time for thou makest a feast and art in case to relieve us another time peradventure thou wilt not be so prepared So men ought to take the opportunity and to say in their selves Now is the time of the celebration of Gods mercy and loving kindnesse Now we receive Christ and therefore there is great hope that if we come he will receive us Now we celebrate the memory of his death when he was content to receive the thief that came unto him and therefore it is most likely that he will receive us if we come to him But if we come not now happily we shall not be received when we would It is Christs will That they which are given him of the Father be with him where he is and may behold his glory John the seventeenth chapter and the twenty fourth verse Therefore it stands us upon to come to Christ that he may receive us to be one with him in the life of grace and partakers with him in his Kingdom of glory Qui verò haec audierunt compuncti sunt corde dixerunt ad Petrum ac reliquos Apostolos Quid faciemus viri fratres Petrus autem ait ad eos Resipiscite c. Act. 2. 37. April 12. 1600. OUR Saviour Christ promised Peter Acts the fift chapter to make him a fisher of men and 〈◊〉 the thirteenth chapter That the 〈…〉 of Heaven is like a 〈…〉 which catcheth fish of all 〈…〉 The first casting forth of this act and 〈…〉 draught that Peter had is by 〈…〉 these verses And the draught which he made was 〈…〉 souls verse the fourty first If we 〈◊〉 of what 〈◊〉 They were 〈◊〉 souls of them that killed the Sonne of God and 〈…〉 the spirit of God whom they 〈◊〉 〈◊〉 the 〈…〉 holy Ghost to 〈◊〉 verse the 〈…〉 These men are full of new 〈◊〉 Which when we advisedly consider it cannot but be matter First Of great comfort Teaching us that albeit we be great sinners as the Jews that put the sonne of God to death yet there is a quid faciemus what to doe that is a hope of remission of sinnes Secondly Of instruction touching the means That if we repent and be pricked in heart with the consideration of our sinnes as they were we shall attain this mercie which they received First St. Luke sets down the Sermon of Peter Secondly The sruit and effect of it As the Sermon it self propounds the death and Resurrection of Christ so in the effect that followed of it we see the means how we are made partakers of his death and Resurrection and that is set down in these two verses which contain a question and an answer In the question is to be observed First the cause of it that is the compunction of their hearts Secondly the cause of that compunction and that was the hearing of Peters Sermon Touching this effect which Peters Sermon wrought in the hearts of his hearers it is compuncti sunt corde Wherein note two things First the work it self Secondly the part wherein of the work it self it is said they were pricked Wherein first we are to observe That the first work of the spirit and operation of the word is compunction of heart howbeit the word being the word of glad tidings and comfort it is strange it should have any such operation but that Christ hath foretold the same John the sixteenth chapter When the comforter comes he shall reprove the world of sinne Now reproof is a thing that enters into the heart as Proverbs the twelfth chapter and the eighteenth verse There is that speaketh words like the prickings of a sword and as Christ gave warning before hand so now when the holy Ghost was given we see that Peters hearers are reproved and pricked in their consciences that they dealt so cruelly with Christ. As this 〈◊〉 the Elect of God so there is another spirit called by the same name of pricking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Romans the eleventh chapter and the eighth verse that is the spirit of slumber which shews it self upon those that shall not be saved Touching the manner of this operation we see it is not a tickling or itching but a pricking and that no light one but such as pearced deeply into their hearts and caused them to cry Whereby we see it is not the speaking of fair words saying with the false Prophets Jeremiah the twenty third chapter The Lord hath said ye shall have peace it is not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Romans the sixteenth chapter and the eighteenth verse that makes this effect but this speaking The part wherein this work was wrought was the heart as Luke the twenty fourth chapter they burned in their hearts and 〈◊〉 the second chapter and the fourteenth verse I will speak to their hearts So it was 〈◊〉 of the eares in the second 〈◊〉 to Timot hie the 〈◊〉 chapter or of the brain that they felt but a 〈◊〉 of the very 〈◊〉 and so should we be affected at the hearing of the word As 〈…〉 is pricked in the flesh is disquieted till he have remedy so should the consideration of our sinnes disquiet us and make us seek for cure This is our duty from their example and it is a good signe of distinction to shew us whether we be of the number of those that shall be saved whether of the good fish that shall be gathered together or the bad fish that shall be cast out Matthew the thirteenth chapter and the fourty eighth verse So if we pertain to God we shall feel this pricking at our hearts after we have heard the word The cause of this compunction is his auditis that is they had heard a speech of St. Peter which did disquiet them till they asked counsel of Peter and the rest The word of God of its own nature hath no such operation for the Patriarch Job saith Job the twenty third chapter It was agreeable to him as his appointedfood And David Psalm the nineteenth saith The Commanaements of the Lordrejoyceth the heart and is sweeter than the honey and the honey-combe But yet it hath this effect in regard that it meeteth with that which is an enemy to our Salvation that is sinne the deputy of 〈◊〉 as the word is Gods 〈◊〉 Without the Law sinne is dead but when the Commandement came sinne revived Romans the seventh chapter and the eighth verse for sinne is a sting the first epistle to the Corinthians the fifteenth chapter which lyeth dead so long as it is not reproved But when it is reproved by the commandement of God then it reviveth and stings the heart it makes men have a conscience of sinne Hebrews the tenth chapter and when sinne is
in such sort his religion is vain except he add moral James the first chapter and the twenty sixt verse That he refrain his tongue and keep himself unspotted Secondly For the order or method of the Apostle There is an order not only of things productive one of another but that are adductive And having already gone through the powers of the soul that is Reason Affection and Corruption and prescribed internal virtues Knowledge Temperance and Patience Now he comes to the outward man and shews That to God who is above us is due Godlinesse to them that are neer us that is Christians and spiritual brethren that have one Father Brotherly love and to them that are farre off that is all men Charity Godlinesse is required in respect of the divine nature Brotherly love in respect of the familiarity or Church which are the houshold of Faith that is kindnesse to be shewed to Christians Thirdly Charity is a duty to be extended to all both Jews and 〈◊〉 as well as to Christians For as John the first chapter and the thirteenth verse there is the will of the flesh and the will of man whereunto Temperance and Patience have respect So there is the will of God too and that is it that Godlinesse takes hold of The want of Patience to bear made Peter to deny Christ And therefore first he must be patient and next after will follow Godlinesse All that will live godly must suffer affliction the second epistle to Timothy the third chapter So when we are armed with patience we are fit to hear of Godlinesse So it was with Peter and the rest of whom it is reported that having this virtue ibant gaudentes Acts the fift chapter having first planted patience godlinesse follows by good consequence Thirdly Godlinesse is that virtue whereby we are affected towards God as the worldly mans is to wordlinesse or the fleshly man to carnal pleasure Cornelius is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts the tenth chapter and Acts the seventeenth chapter and the twenty third verse it is used for the worship of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If we ask as Elias to whom God is God One hath his belly for his God Philippians the third chapter such a one was Esau therefore called a prophane person Hebrews the twelfth chapter Others have no other godlinesse but gain as the first epistle to Timothy the sixt chapter and the fift verse such were they that were content to retain Diana's religion for their gain Acts the nineteenth chapter When we are as carefully affected to God as worldly men are to the world and carnal men to the flesh then we have Godlinesse But to consider of this how deeply Godlinesse is joyned we carry up our thoughts to God as to the chief truth to him that is the fountain of all goodnesse and joyes We are 〈◊〉 that he is the highest wisdome that knows all our actions and the highest power that can minister deliverance to their troubles that he is a regarder of them that seek him and a severe punisher of such as contemn him This inward affection is Godlinesse and this inward affection and perswafion of God is the mystery of Godlinesse the first epistle to Timothy the third chapter and the truth that is according to godlinesse Titus the first chapter and the first verse But as we must have this inward conceit so we must professe godlinesse the first epistle to Timothy the second chapter and the tenth verse For as in the first Commandement of the Law we must serve God in the truth of the spirit so in the second Commandement in the service of the body in the third with the blessing of the mouth we must blesse and praise God that is we must professe our 〈◊〉 at all times and all occasions not only privately 〈◊〉 publiquely in the fourth Commandement that is intirely by all the parts of the body even with the tongue which is our 〈◊〉 especially on the day of our publique profession not only to 〈…〉 opinion of God but as the Church calls us Come Les 〈◊〉 fall down before the Lord Psalm the ninety fift not only to say with the Apostle Romans the seventh chapter I serve God in my spirit but Ephesians the third chapter I bow my knees to God the Eather And 〈◊〉 to worship God by vocal prayer I will praise him with my mouth Psalm the sixtieth Hast thou faith babe 〈◊〉 te Romans the fourteenth chapter and the twenty second verse So if thou have an inward conceit of God have it with thy self but withall thou must professe it 〈◊〉 The visard of Godlinesse must be plucked off and the power shewed We must exercise and 〈◊〉 godlinesse the first epistle to Timothy the fift chapter and the sixt verse There must be godlinesse of life the second epistle to Timothy the third chapter All that will live godly Cornelius was godly for he 〈◊〉 his godlinesse by giving almes and praying to God Acts the tenth chaptor By his exercise of godlinesse he shewed the power of godlinesse working in him and that is the chiefest thing For 〈◊〉 are spiritual sacrifices the first epistle of Peter the second chapter and to them we must add that which the Prophet calls 〈…〉 Hosea the fourteenth chapter without which we are not truly godly And to both these there was added a sacrifice of the 〈◊〉 this spiritual 〈◊〉 is a broken and contrite heart Psalm the 〈◊〉 first to that is to be added Psalm the thirty second I 〈…〉 my 〈◊〉 that 〈◊〉 an outward profession and vocal confession an 〈…〉 of the body And lastly the 〈◊〉 of 〈◊〉 〈◊〉 sixt chapter I will have mercy and not sacrifice Not to give good words as James the second chapter God be merciful but the real mercy Hebrews the thirteenth chapter to distribute and to doe good forget not for with such sacrifice God is well pleased Thus shall we approve our selves to be godly as also if we say with David Psalm the twenty sixt I have loved the habitation of the just If we account the Sabbaths our delight Isaiah the fifty eighth chapter If we esteem of places and times of godlinesse aright and cleave to the persons that 〈◊〉 godlinesse as Acts the seventeenth chapter and the thirty fourth verse Dionysius and Damar is they that doe so shew Godlinesse The second Virtue is love of brethren For as in the Law he goes from the first Table to the second so here having noted what is due to God he prescribes us duties to be performed unto men So the Gospel as well as the Law commands both purity and charity and we must take the ground of our love ex fonte puritatis God makes his Sunne to rise upon the just and unjust Matthew the fist chapter So must we shew not only brotherly love to Christians but charity to all men Which brotherly love is not to be extended to natural brethren as Matthew the twelfth chapter My brothers
considered that considering how God hath plagued them in the Devil we should beware that we fall not into the like sinnes Touching the Curse of God As it is the first so the greatest part of this Sentence And is a punishment most fearfull for all men doe abhorre to be cursed and to incurre the displeasure of a man much more of God whose word is his deed so that he no sooner speaks but it is done Jacob was loth to doe any thing to deceive his Father because so saith he I shall bring a curse upon me and not a blessing Genesis the twenty seventh chapter Indeed as the Wise-man speaks the curse that is causelesse and proceeds from foolish people shall not light upon a man Proverbs the twenty sixt chapter and the second verse But if a godly man such as Jacob and Isaac were doe curse it shall not fail but come to passe Much more shall the curse of God take effect for it shall come into a mans bowels like water and like oyle into his bones Psalm the hundred and ninth the seventeenth verse For the meaning of this Curse the Holy Gohst hath set down a large commentary in 〈◊〉 the twenty eighth chapter and in Leviticus the twenty sixt chapter and the Prophet saith Gods curse is a flying book twenty cubits long and ten cubits braad containing the curse that gotth over the whole earth 〈◊〉 the fift chapter and the third verse It is a book written within and without with lamentations mournings and woes Ezekiel the second chapter By these places it appeareth how large Gods Curse is in respect of this life But if with this we joyn that which Christ addeth concerning the life to come that is everlasting fire prepared for the Devill and his Angels Matthew the twenty fift chapter his curse will appear to be farre more large Secondly There is no malediction but in regard of some evill The evill that procured this curse unto the Devill was the evill of his malice which he shewed not only in speaking evill of God but in seeking to destroy man both in body and soul And his malice appears herein because he did those things being not provoked thereunto and for that he did it without any 〈◊〉 to himself As the Devill is malicious so are all they that are of that evill one Cain had no other cause to hate his Brother and to slay him but because his works were righteous and his own evill in the first epistle of John the third chapter and the twelfth verse The 〈◊〉 persecuted Christ not for any evill that they found in him worthy of death but only of envy Mark the fifteenth chapter and the tenth verse Thus to sinne of malice is a thing so displeasing unto God as albeit he did in mercy forgive men when they sinned through frailty yet he will punish their own inventions Psalm the ninty ninth and the eighth verse and therefore against such the Prophet prayeth Be not mercifull to those that offend of malicious wickednesse Psalm the fifty ninth and the fifth verse But consume them utterly in thy wrath that they may perish verse the thirteenth Where the Lord saith Cursed art thou and not be thou he sheweth that the curse commeth not from God but from the Devils malice and so whatsoever misery betideth us it is nothing else but the sparkles of our own sinnes Job the fift chapter and the ninth verse and as the Psalmist saith They are the dreggs of Gods wrath Psalm the seventy fift for as the Prophet speakes Wee our 〈◊〉 batch the 〈◊〉 egge that is sinne and the Serpent that is bred of this egge is the curse of God inflicted upon us both in this life and the life to come We doe first by sinne as it were cast the seed and the crop that we 〈◊〉 is all manner of misery and calamity Isaiah the fifty ninth chapter and in Justice God doth reward us thus for the wages of sinne is not only punishment with sicknesse povertie and such like in this world but hereafter with eternall death and destruction both of body and soul Romans the sixth chapter the twenty third verse In that God speaks by way of comparison Cursed art thou 〈◊〉 all beasts he doth not drop a curse upon the Serpent but as Daniel speaks the curse is 〈◊〉 upon him Daniel the ninth chapter and the eleventh verse And that this curse was verified in the visible Serpent appears hereby that not only Men but even all beasts doe shun the Serpent as a Creature principally accursed of God much more it is true in the invisible Serpent the 〈◊〉 for not only the godly but even the wicked that are of their Father the Devill 〈…〉 stick to curse him The visible Serpent being an unreasonable creature could not be so malicious But the invisible Serpent the more policie he hath the more pernitious and hurtfull he is 〈◊〉 he is so malicious that as he himself is fallen from his first estate and hath plunged himself in the bottom of Hell so he laboureth to bring all men into the same estate therefore thus was his malice rewarded Now to the two other branches of this Sentence where we shall finde two 〈◊〉 punishments for two sorts of sinnes for pride must have a 〈◊〉 and lust must loath and we shall see that they are both rewarded accordingly as Salomon saith That Pride goeth before dejection Proverbs the sixteenth chapter and the eighth verse So the Devil having 〈◊〉 himself must be thrown down to creep upon the ground for it is great equity that he that would fly should creep And as it was meet that glory should end in shame Philippians the third chapter so is it as meet that God should punish inordinate last with loathsomnesse And this is the course of Gods Justice as the Wise-man saith in Proverbs the twentieth chapter and the seventeenth verse The bread that is gotten by deceipt is sweet but at the last it will fill the mouth with gravel All the sinnes of the world may he reduced to these two that is The desire of greater glory than God hath appointed to us And of greater pleasure than is lawfull for us First we are to inquire How the first of these two punishments is verified in the visible Serpent for we know that all Creatures saving Man are dejected and creep as it were upon their belly and as one saith 〈◊〉 their breast between their feet only man being lift up with his countenance is taught not to set his minde upon earth but to meditate upon heavenly things But as Jonathan went of all four when he climbed up to the rock upon his hands and feet the first book of Samuel the fourteenth chapter and the thirteenth verse so doth man somtime grovel and creep upon earth when he is earthly minded But the difference that is between the Serpent and other beasts is this The Serpent having no legs lyeth flat upon his belly and is therefore
to create the world 〈◊〉 in Jesus Christ. By the seed of the woman is meant our Saviour Christ who 〈◊〉 of time was made of a woman Galatians the fourth chapter So that when God saith I will put enmity between thy seed and the 〈◊〉 feed we have in these words a manifest promise of Christ and it is as much in effect as if the Lord after he had by his word created all things should at length say as he did of all things else 〈◊〉 the first chapter Fiat Christus Let there be a Christ that is seeing Man is fallen and hath degenerated from his first estate wherein he was created Let there be a creation of a Messiah and Saviour by whom he may be restored By this seed we are shadowed from she firie two edged sword that was set to keep the way of the tree of life Genesis the third chapter and the twenty fourth verse and if by faith which is our victory the first epistle of Joha the fift chapter and the fourth verse we can overcome the Serpent we shall eate of the tree of life which is in the mid'st of the Paradise of God Apoculyps the second chapter and the seventh verse And unto this promise of God 〈◊〉 the Apostle speaks Hebrews the second chapter and the first verse 〈◊〉 are bound to give the more earnest heed because this Gospel was not preached by man in this world which is a vail of misery but by God himself in Paradise Wherein before we consider the words themselves these things are generally to be observed That howsoever the old Serpent that is the Devil did with grief 〈◊〉 the first part of the Sentence pronunced upon him yet 〈◊〉 was content in that he in the malice of his heart thought that he had now swallowed up man in destruction with himself and that he had so taken all the generation of Mankinde captive as that it was impossible for them to get out of his shares the second epistle to Timothy the second chapter and the twenty sixth verse Secondly That our Parents knowing the they had transgressed Gods commandement did now wait every hoot when he would give them over into the hands of the 〈…〉 to be destroyed with eternal death both of body and soul as God had threatned thou shalt dye the death 〈◊〉 the second chapter Thirdly That albeit the Devil 〈…〉 his 〈◊〉 imagination that he had fully wrought out 〈…〉 God 〈◊〉 this malice by means of this 〈…〉 And 〈◊〉 our Parents in conscience of their own 〈◊〉 and disobedience were out of all hope of recovery yet God 〈◊〉 them not to despair but comforts them with this promise That the 〈◊〉 of the woman shall bruise the Serpents head that is shall both destroy him that had the power of death and set at liberty those that were subject to the bondage of sinne Hebrews the second chapter and the fourteenth verse For thus doth God speak in effect to the Serpent Thou supposest that thou hast deceived them already and taken them captive so as they shall never escape thee but know that I will take them out of thy Jaws and set them at liberty thou did'st boast in thy malice Psalm the fifty second but I will not only take away this thy boasting by delivering them from that destruction whereunto thou hast brought them but they shall have a hand over thee for where thou shalt but bruise his heel he shall break thy head On the other side of our Parents he saith on this manner That howsoever they by sinning against his expresse Commandement had destroyed themselves yet God instead of delivering them to their enemy the Devil will make them to wage warre with him and to get the victory of him And so this was a blessed disappointing both of the Serpents malice and also of mans desparation This course God took in two respects First That the Devil should not wax proud against God if his devise touching mans destruction had prospered God had said at the first Let us make man after our own Image and he created him according to the same Genesis the first chapter which although it was decayed by the malice of the Devil yet God to shew that neither mans unfaithfulnesse nor the Devils malice can make Gods faith of none effect Romans the third chapter and the fourth verse hath taken order That his Image in man should be renewed Ephesians the fourth chapter Another respect that God had herein was to shew Adam and all his Posterity That whereas the Devil would make them beleeve that God did maligne and envie their good estate this was but a false suspition for as he doth not delight in the destruction of any Ezekiel the eighteenth chapter and the thirty second verse so when men by sinne had wrought their own destruction yet he is so mercifull that he forgives their misdeeds and destroyeth them not Psalm the seventy eighth and the thirty eighth verse So when it was in his hands to have destroyed our Parents for their disobedience yet he did not destroy them but provided a means of salvation for them And as the father seeing his sonne afarre off ran and met him and imbraced him Luke the fifteenth chapter so God that our Parents should not despair of mercy prevents them by telling the Serpent that he hath a way to deliver them out of his bondage before he pronounceth any Sentence upon them for the Sentence given upon the Man and his Wife was after this promise And those two that is the Malice and Pride of the enemy at our destruction and Gods mercy are the two motives whereby the Church perswadeth God to be gratious unto her Lamentations the first chapter and the ninth verse Touching this objection Why God doth utter this promise by way of commination to the Serpent whom it concerneth not and doth not rather direct his speech to Adam and Eve it may be thus answered That beside Gods custom which is in wrath to vememher mercy Habakkuk the third chapter and the second verse in the valley of Achor to open a dore of hope Hosea the second chapter and the fifteenth verse and to cause light to shine cut of darknesse and so to make the light of his favourable countenance to shine in the face of Jesus Christ the second epistle to the Corinthians the fourth chapter and the sixth verse when men can look for nothing but warth and disoleasure we may see it to be reasonable that because they had deserved nothing therefore he doth not make his speech to them but to the Serpent by way of a Curse that we may know that it is not for mans deserts that God is fayourable but as the Prophet speaks It is for his own sake that he doth put away our iniquities Isaiah 43. 52. The parts of this verse are two First a proclaiming of hostility between the Serpent and the Woman and between his seed and hers Secondly a promise of victory