goe forth on the Sabbath notwithstanding they went forth to make triall though they found none Exodus the sixteenth chapter the twentieth and the twenty seventh verses so Cain would trie whether there were not a plot of ground free from the curse but not finding any such piece of ground he turned himself to handycrafts when husbandry failed He and his Children fall to occupations some work in brass some to make Tents and others to make Organs That is the civill reason of the building of the City The spirituall reason is that fear is the first beginner of Cains City for this place though it were a place of pleasure yet it gives him no rest or security therefore he deviseth to himself a new means to safeguard him from fear that is by building a City and walling it that if the Sonnes of Seth or any that were privie to his fact came against him he might be safe from them As Adam hid himself from Gods presence in his bushes so doth Cain goe about to defend himself with walls Howbeit so it is that a guilty conscience cannot finde any rest or security by any such means but it findes the truth of that which the Apostle saith in the second to the Corinthians the seventh chapter and the fifth verse pugnae for is intus terrores And yet by the taking order for the continuance of his name it appeares he had not only fear but a secular desire of fame in the world he contenteth not himself with Adams dwelling but builds a City Adam and his Children dwelt under Trees or some Tents but the Posterity of Cain builds themselves Cities to dwell in For the generall as the beginning of good Lawes is the evill fashions and naughty manners of men so the remedy against fear is Cities that by them people may be safe from wilde beasts and wicked and cruel men more wilde than beasts But as first necessity invented Garments since pride so it is of Cities A City was founded first in regard of fear but since they are become the only places of pride for in the Country where men are imployed in husbandry we see no such pride they content themselves with plain dwelling but in the City all things are for pride That is for the building of the City Touching the Builder we see the beginning of buildings is hominem occidere urbem condere Therefore the Prophets crie out that the faces of the poor are ground for the maintenance of Cities Jeremiah the twenty second chapter and the thirteenth verse Habakkuk the second chapter and the thirteenth verse Micha the third chapter Even as we see Cain that killed his brother is the Builder of this City so there are many like Cain that kill and undoe a great company of young Occupiers to build themselves a City For they content not themselves with their Fathers Houses but build themselves Houses of Cedar Jeremiah the thirty second chapter Secondly Out of the Builder Augustine hath this note that as the building of this City of Enoch by the blood of Abel was a soretelling what kinde of City this should be namely full of cruelty so in as much as Rome was founded by Romulus in the blood of Remus that was a signe that it would be a cruel and bloody City as we see it came to pass that it hath been the chief persecuting City and shed most blood Thirdly We are to speak of the name wherein the itch of Cains vanity breaks forth for in giving this name he saith as much as they doe Genesis the eleventh chapter paremus nobis nomen he seeks to make his posterity famous for it is the course of the world And men think their houses shall continue for ever and therefore call their lands by their names Psalm the fourty ninth and the eleventh verse when they cannot be written in the book of life they seek to be in remembrance of men We see it is in Saul when God took his honor from him he would be honoured of the people in the first of Samuel the fifteenth chapter so that upon these three things in satisfying the flesh in building Cities for the glory of this world and in leaving a name behinde stands all Cains desire But the giving of this name is in one of these two respects First If a man will see what is true dedication let him look upon the worldly minded man for none doe so truly dedicate themselves to the true God as they doe consecrate themselves to the World It is indeed sacra fames for as Christ saith The Children of this world are wiser in their generation than the Children of light Luke the sixteenth chapter Therefore in them we may see the lively example of true dedication Secondly If not that yet for as much as every dedication is the first act for the first thing to be done when a new House is to be built is to dedicate it by great feastings This sheweth that as all the things of this life are but beginnings for as Christ kept the best wine last John the second chapter so the consummation of all things is in Salem which is Gods City But Cains Enoch is nothing but fair shewes of joy and feastings which shall end in mournings Where it is said Cain was building a City and not that he built it it is to teach us that he did but begin it we see the like in the worlds course men are ever building and pulling down they are never at rest but continually in the Land of Nod Nunquam aedificavêrunt as the Preacher saith The soul still desireth but is never satisfied Ecclesiastes the fifth chapter even so Cain is alwayes occupied in building the City but never makes an end but even before he hath done he drops into the grave like the rich man Luke the twelfth chapter that suddenly while he was consulting how to build Barns was taken away These are Cains three waies 〈◊〉 Prolis extruxio Urbis propagatio Nominis the one is the lust of the flesh the other the lust of the eyes the third the pride of life John the second chapter And these are the waies of the world All the desires of worldly men stand in these three to have many Children to build fair houses and to get an honorable name among men Thus far goeth worldly men and no farther as we see not only in Cain but in Nimrod and Pharaoh all whose studdy was in getting Children in building Cities and seeking to make their name famous These are the men of this world from whom the Prophet prayeth to be delivered That have their portion in this life their bellies are filled with hid treasure their Children have enough and leave the rest to their Children and this is all they seek for but the Godly say with the Prophet Psalm the seventeenth and the fourteenth verse But I will seek for thy presence in righteousness that is Seths Enoch and not Cains We have
God will remember them and punish them to the third and fourth generation Exodus the twentieth chapter His patience towards us whereby he would draw us to repentance makes us think him like our selves that he doth forget our old sinnes as we doe but he will set them before us and 〈◊〉 us for them Psalm the fiftieth Gen. 4 7. If thou do'st evil thy sinne lyeth at the dore and thou art to look for Gods plagues for evil shall haunt the wicked Psalm 140. 11. Our forgetfulnesse of sinne is Gods remembrance The brethren of Joseph were for a while touched with their sinne committed against their brother but when they had forgotten it then did God remember it and brought trouble upon them for it as they themselves consessed The sinne which Simcon and Levi committed was an old sinne the thirty fourth chapter of Genesis but God remembred it and put in Jacobs heart to curse them for it Genesis the fourty ninth chapter so did God remember the old sinne of 〈◊〉 committed against the Israelites and punished it in the first booke of Samuel and the fifteenth chapter so the sinne of Saul in killing the 〈◊〉 which was old was punished with a famine the second booke of Samuel and the one and twentith chapter so Job saith God will plague the old man for the sinne of his youth so that his 〈◊〉 shall be full of 〈◊〉 and shall ly down with him in the dust Job the twentieth chapter and the eleventh verse therefore David prayeth Remember not the sinnes of my youth the twenty fift Psalme and the Church prayeth That ancient sinnes might be forgiven We have sinned with our Fathers Psalm the one hundred and 〈◊〉 Remember not our old sinnes And because we are by nature inclined to forget them which we commit in our youth and have been committed in former time by our Fathers therefore we must beware that we provoke not God to punish us for them When the wicked Servant forgat his old debt which his Lord forgave him and began again to deal cruelly with his fellow this forgetfulness made God to reverse his purgation 〈◊〉 the eighteenth chapter so we must remember that God forgave our old sinnes for this remembrance is profitable to us as out of darkness God brings light so out of the remembrance of former sinnes he can make us to avoid sinnes to come Note The sinfull woman when she remembred that Christ had forgiven her many sins was provoked thereby to love him much Luke the seventh chapter and when Paul remembred that he had been a persecuter of the Church of God and a blood-shedder and that his sinne was purged it made him carefull to walk in holiness of life so as he laboured more than all the Apostles in the first to the Corinthians and the fifteenth chapter wherefore seeing the remembrance of sinnes past is so good it must needs be hurtfull to our our own souls and prejudiciall to Gods glory to forget that our former sinnes were purged by the blood of Christ. Abrahamus Pater ille vester gestivit videre diem istum meum vidit c. Job 8. 56. Decemb. 31. 1598. THEY are the words of our Saviour Christ and therefore true because uttered by him that is the truth it self Wherein affirming of Abraham that he desired to see his day that is the day of his Nativity He sheweth that Abraham was a true Christian and solemnized the same Feast which we now celebrate in remembrance of Christs birth already past which was then to come when he rejoyced And this is matter of comfort unto all men That the service which they offer to God is no new kinde of service but as ancient as Abraham and the rest of the Fathers of whom it is said That they 〈◊〉 to be saved by the Grace of Christ as well as we Acts the fifteenth chapter and the eleventh verse So sai hold Jacob Lord I have looked for thy Jesus Genesis the fourty ninth chapter and the eighteenth verse And the Prophet saith Exultabo in Jesu meo Habakkuk the third chapter and the eighteenth verse Of this day the Prophet saith This is the day which the Lord hath made let us rejoyce and be glad in it Psalme the hundred and eighteenth In this day we are to rejoyce as in a day of Harvest and as in a day of Victory Isaiah the ninth chapter and the third verse So that all the Prophets that were since Abraham desired to see this day of Christs birth no lesse than he The occasion of these words uttered by Christ was that the Jews boasted that they were Abrahams children But Christ tells them they doe foolishly considering they did degenerate from Abraham and were not like him for they had neither Abrahams works nor his faith Abraham desired to see my day and longed for it though he lived long before me but ye despise me you grieve to see me but he would have been glad to see me as you doe he defined to see me and when he saw me with a lively faith he rejoyced to shew what account he made of me but ye make no reckoning of me but 〈◊〉 me Wherein we are to consider three points Abraham's desire to see Christ the sight he had of him and the great joy he conceived when hee saw him which three may be reduced to Abraham's faith and love The sight which Abraham had of Christ's day is the vision of his faith which faith of his is environed with two most pregnant effects of care that is a desire to see Christ and joy after he had 〈◊〉 him for in temporall things whatsoever men most love that they doe not only desire to have but when they obtein it they rejoyce Who will shew us any good that is the desire whereby men testifie this love to earthly blessings of corne and oyle and wine and when they have abundance of these things then they have joy of them though it bee not like the joy of heart which the light of Gods countenance bringeth to the faithfull as it is in the fourth Psalme But in spirituall things Zacheus to testifie his love to Christ did not only desire to see him but when Christ told him hee would dine at his house he came downe and received him joyfully Luke the ninteenth chapter and the fifth verse Abraham's desire offereth three things to bee considered First What hedesired to see that is Christ's day Secondly the desire it selfe hee leaped for joy Thirdly the reason of this great desire For the first hee desired to see the day of Christ which receiveth three senses either the day of his Deitie as Hierom expounds it or the day of his Passion as Chrysostome or the day of his Nativitie as Ireneus interprets it for any of these are sufficient matter of desire as Christ tells his disciples Luke the seventeenth chapter and the two and twentith verse But as Augustine saith that day of
Jews and Gentils So the matching of Jews with Gentils doth signifie the affinity that should grow between the two Churches The same was shewed by the stuff where of 〈◊〉 Tabernacle was made by the first Temple which was built upon the ground of a Gentile Araunah the second book of Samuel and the twenty fourth chapter with timber sent by Hiram a Gentile the 〈◊〉 book of Kings the tenth chapter by the second Temple which was founded by Cyrus and 〈◊〉 Heathen Princes By which we may perceive that God had this in minde and in a purpose To gather the Gentils into the Church of Christ and to be of the people of the God of Abraham which thing was not only foreshewed but plainly performed For not only there came of the 〈◊〉 from the East to Christ Matthew the second chapter but Grecians from the West to see Christ John the twelfth chapter The second thing in the Prophecy is that not only the People should be gathered to be of the Church but the Kings and Princes for when Peter saw the sheet let down from heaven Acts the tenth chapter and the eleventh verse he was taught that Nations should come immediatly to the Church for then Cornelius and others were converted to the faith but Princes came not till three hundred yeeres after that was performed when the Prophet foretelleth the poore shall eate and be satisfied Psalme the two and twentith and the twenty sixth but for Rulers it was not so performed therefore the Pharisees object Doe any of the Rulers beleeve but this simple People that know not the Law John the seventh Chapter therefore the Apostle saith you knew your calling that not many noble not many mightie but the base and weake things hath God chosen as it is in the first of the Corinthians a great number of the poore people were at the first joyned to the Church of Christ and not only they but as it was foretold the rich upon earth shall eate and worship Psalme the two and twentith and the twenty ninth verse so Sergius Paulus Acts the thirteenth the noble man of Berea Acts the seventeenth the Eunuch chief governor for the Queene of Ethiopia Acts the eighth chapter her Lord Treasurer and the elect Lady the second Epistle of Saint John and the second chapter So both Lords and Ladies were brought to the Church but as yet no Princes for they stood up against Christ Acts the fourth chapter both Herod and Paul gathered themselves against Christ the holy sonne of God Paul had almost got one King to the Church that is Agrippa Acts the twenty sixt chapter and the twenty eighth verse Thou almost perswadest mee c. but there must bee a time when the kings of Arabia shall bring presents Psalme the seventy second a time when Kings should bee foster fathers and Queenes nursing mothers to the Church Isa. the fourty ninth chapter therefore under the Law he confirmed the hope of Kings by shewing grace to the King of Ninevey who repented at the preaching of Jonas and to the Queen of the South who came to honour Salomon Matthew the twelfth chapter no less than he confirmed the hope of the poor by calling the poor Widdow of Zarepta and of the humble by the example of Naaman Luke the fourth chapter by whose example all sorts of people both poor and rich both Prince and Subject have hope be gathered into the Church wherein the people of this English Nation have speciall cause to magnifie God for the first prince that professed the Gospel was Constantine the great born in England and ever since Christ hath had a Church of the Gentils not only dispersed Gentils John the seventh chapter a few only of them to worship him but the fulness of the Gentils Romans the eleventh chapter Now not only the simple and unlearned people but the Rulers themselves doe follow Christ John the seventh chapter wherein we are to exalt magnifie the power of Christ that he contents not himself with the inferiour people to be worshipped of them he will not only be the God of the Mattocks and Staves but of the Shields To teach us that he can turne the hearts of Captains and Princes whither he will Secondly That when this was performed the Princes were not Togati such as delighted in peace but Armati men of warre and hard to be brought under to the obedience of the Gospel such persons as at their pleasure will not hear when they think good but take away their life Esther the 6. chap. These men were the harder to be subdued to Christ being without Religion for the most part Nulla fides pietasque viris qui Castra sequuntur The Rulers of the people shall come to thee as it is in the Psalms God would not have David build him an Altar because he was a man of warre and had shed blood the first book of the Chronicles the twenty eighth chapter and the third verse But to gather a Church and Temple of the Gentils he hath no respect of that but sheweth his power in bringing them to his Church which were most cruel The Psalmist saith God is highly to be exalted among the Princes of the People At this â—ime the people of Abraham were at a poor stay like sheep appointed to the slaughter Romans the tenth verse In which regard it was not like it would come to passe that the Princes and mighty men would subject themselves to them Paul confesseth that the Sect which he followed was every where evil spoken of Acts the twenty sixt chapter That he and the rest of the Apostles were as the filth of the world and the off-scouring of all things the first epistle to the Corinthians the fourth chapter the thirteenth verse therefore unlikely that the great men of the world should yeeld to them Again that they should doe this of themselves voluntarily without constraint that where they had occupied their shields upon Gods People now they should use them for their defense that they should bring bountifull gifts to the Church whereof we see examples in the new Testament Matthew the second chapter The Reason is to be taken four wayes First When God shall be exalted then shall the Princes of the people be gathered to the people of the God of Abraham This is true for this Psalme is of Christs ascention of which Christ saith When he is exalted omnes traham ad me John the twelfth chapter So that it is as much as if the Prophet should say When Christ is exalted then the Nations shall come to him Secondly When the Princes of the people be gathered to the â—…ple of Abraham then shall Christ be exalted that is when the Kings of the earth doe imbrace the Christian Religion God shall be exalted and have more glory for every King is worth ten thousand and when one King followeth Christ it is a greater glory to Christ than if many people the second book of Samuel
and the eighteenth chapter The King is to goe out and in before the People the first book of Samuel and the eighth chapter So the people will follow the King if he be good they will tread in his steps When Jothan reigned the people were good But when Achan came they turned with him to Idolatrie So it fell out with Ezechiah and the people with Manasse and his people with Amon and his people Joshuah and his people Nobile mutatur semper cum principe vulgus So that God is more exalted when he inclines the hearts of Kings to follow Christ and to cleave to the Church When the Kings offer bountifully to the 〈◊〉 as David did then will his people but if he withdraw his liberality they will draw away too Hereupon Christ when the Greeks desired to see him said The hour is come that the sonne of man must be glorified John the twelfth chapter The other two wayes are as a reason Because the shields of the earth are the Lords his name is exalted This was the reason that moved Constantine he saw God had a power to protect and give victory and therefore imbraced the Christian Religion God saith to Abraham I am thy shield Genesis the fifteenth chapter And of him David saith He is a sheild to them that trust in him Psalm the thirty third Constantine saw in Heaven the signes of the Crosse on which was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this thou shalt overcome wherein God shews them that he 〈◊〉 power to defend and give victory therein is his name exalted When they fee that they will take hold with the Jews and say God is with them Zachery the eight chapter The other way is because God is exalted therefore he will defend the earth as with a shield This is a motive to make men become religious and when they are so then followeth defense and safetie which is the effect of magnifying Gods name When we take the shield of faith and beleeve in God Ephesians the fift chapter Then he will compasse us with his faith as with a shield Psalm the fift chapter His faithfulnesse and truth shall be with us and in his name shall his horne be exalted Psalm the eighty ninth Therefore Moses having exalted the name of God in Horeb because they were delivered and built an Altar called The Lord is my banner Exodus the seventeenth chapter and the fifteenth verse The name of the Lord is a strong Tower Proverbs the eighteenth chapter The Church is like the Tower of David which had many shields Canticles the fourth chapter To signifie that because the Church doth exalt and magnifie the name of God therefore he doth defend it by a thousand means And therefore the Apostle saith That godlinesse hath the promise of this life as well as of the life to come the first epistle to Timothy the fourth chapter So that whether way soever we take it it teacheth us That love is the end of the Commandement out of a pure heart and good conscience and faith unfeigned the first epistle to Timothie the first chapter It doth teach us to walk in the simplenesse of the faith of our Father Abraham and to doe his works John the eighth chapter It teacheth us to exalt and magnifie Gods name for exaltatio nominis Domini 〈…〉 Et inutilem servum ejicite in tenebras illas extimas illic erit fletus stridor dentium Matt. 25. 30. Jan. 16. 1598. THE sentence which passed upon the unprofitable servant had two branches First A sentence of deprivation Taking the talent from him Secondly A sentence of translation and giving it to him that hath ten talents Now the talent being taken away The servant himself is cast into utter darknesse These two parts of his punishment are by good order joyned together not only that the talent should be taken away but that punishment should be laid upon his person that not only the tree should be cut down and be deprived of all power to fructifie but to be cast into the fire Luke the thirteenth chapter the wastfull servant must not only lose his office but must give an account of his Stewardship Luke the sixteenth chapter It were well if he might only lose his talent and himself escape utinamperiret pecunia modo ne suo periret but it agreeth with Gods Justice that as the talent was lost through the negligence of the unprofitable servant so now the servant should perish for the honor of the talent And it stands with Gods wisdome so to punish the unprofitable servant for if the salt be unsavery it is good for nothing but to be cast out Matthew the fift chapter And when the tree brings no fruit troubles the ground it is fittest to be cut up Luke the thirteenth chapter that others may be planted in the room of it that will bear fruit Wherefore as when Saul had lost his spirit the Kingdom tarried not long with him after so if our talents be once taken away we may look that God will lay a punishment upon our persons If we fall from our first love Apocalyps the second chapter and use not our talents to Gods glory we may justly fear our persons But as God did first command Lot to goe out of Sodom before he destroyed the Citie it self so he will first take away the talent that it perish not and after the person shall be punished The punishments inflicted upon his person are reduced to two Being first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Touching the first he saith Cast out the unprofitable servant that hath done nothing to my glorie not servum peccatorē Luke the 〈◊〉 chapter nor the riotous servant that wasts his Masters goods but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him that doth no good with the talents committed to him sic sic in virido Luke the twenty third chapter If he shew such cruelty towards him that was only unprofitable and did no good how severely will he punish those that doe hurt with their talents that are riotous and mispend their whole talents Three things make his punishment grievous First That he is punished with a separation Secondly It is with a violent separation Thirdly This separation is with disgrace and shame For the place from which he is separated as the Apostle saith It doth not appear what we shall be the first epistle of John and the third chapter So it appears not to us what the place is whither we shall be gathered if we use Gods gifts as we ought But as he speaks of the person so of the place We know that it is an excellent place a place of such glory as the eye hath not seen the first epistle to the Corinthians the second chapter Such glory as all the afflictions of this life are not to be compared with it Romans the eighth chapter and therefore to be cast out from this place will be a heavy sentence The
this place Touching the first We see by experience that in this life many unprofitable servants that bury their talents doe for all that enjoy light and withall have great joy and gladnesse and therefore the holy-Ghost tells them that howsoever they escape here yet in the world to come they shall be sure to be cast into darknesse and to weep continually they shall hear that Memento which the rich man received from Abraham Luke the sixteenth chapter Thou in thy life time receivedst pleasure but now pain So shall it be with the unprofitable servants that are not diligent to imploy their talents to their Masters glory Secondly He alludes to the measure of weeping which is found in this place for many unprofitable servants lose their talents in this life and are deprived of the comforts that should cheer them up they weep and indure much sorrow But because our weeping in this life is mixed with many comforts which doe mitigate our grief the Holy Ghost tells us That howsoever they may finde means to delay grief and weeping here yet the greatest weeping is behinde in the world to come where shall be no mitigation of grief Rachel wept and lamented much for her children because they were not but the weeping and lamentation of these men shall be far greater not only because they are destitute of comfort in the midest of these miseries but for that they shall never finde any means to mitigate their anguish and grief Therefore as one giveth counsel Sic legat homo histerias ne fiat historia so sic audite parabolam hanc ne fiat is parabola Pro puero isto supplicabam praestititque mihi Jehovah petitionem meam quam petebam ab eo Quemobrem ego quoque precario datum sisto eum Jehovae omnibus diebus quibus fuerit ipse rogatus precario est Jehovae c. 1 Sam. 1. 27.28 Febr. 2. 1598. THey be the words of Hannah the mother of the Prophet Samuel uttered by her when she offered him unto God being weaned in the Tabernacle but are applyed by Prosper to the Virgin Mary offering up Christ to God his Father in the Temple Luke the second chapter It is certain That not only that Prophecie which Malachi uttered touching the comming of the Lord of Hosts into his Temple in his own person Malachi the third chapter and the first verse must be fulfilled but that also of Daniel That being come he should also be offered up to God signified by that vision which the Prophet had of one like the Sonne of man who was brought to the ancient of dayes that was to God his Father Daniel the seventh chapter and the thirteenth verse Which thing was truly performed on the day of the Virgins Purification For as the day of Christs nativity is a memorial of Christ given to us by God so the Feast of Purification is a memorial of Christ given to God by us Oblations were of two sorts Numbers the twenty eighth chapter and the fourth verse agnus matutinus and agnus vespertinus the representation of Christ in the Temple by his Parents was the morning Lamb and the offering up of himself as a sacrifice in his passion was the evening Lamb. In his oblation he was the author and beginning of our saith in his passion the finisher and accomplishment of our faith Hebrews the twelfth chapter For the application of this Scripture that it may not seem strange but lawfull and warrantable both by Scripture and practise of Christs Church we are to know that it is lawfull and usual to compare things spiritual not only with things natural as with seed Matthew the thirteenth chapter with things artificial as husbandry and building the first epistle to the 〈◊〉 and the third chapter with moral and occonomical as when God is compared to a housholder Matthew the twentieth chapter but things spiritual with spiritual Scripture with Scripture and one story with another to apply that which is spoken of one member of Christs Church Zechariah the fourth chapter and the twelfth 〈◊〉 to another member of the same body 〈◊〉 the eleventh chapter and the fourth verse and not only so but it is usual to apply that to Christ the head which is affirmed of the body as where it is said of the Congregation of the Jews Hosea the eleventh chapter I called my sonne out of Egypt the same is applyed to Christ the head of that body Matthew the second chapter Out of Egypt have I called my sonne because as Christ the head was truly the sonne of God so he makes all the members of his mystical body to be sonnes So that which God spake to a part of the body the second book of Samuel the seventh chapter I will be his Father is by the Apostle applyed to Christ the head of that body Hebrews the first chapter and the fift verse And so is this speech of Hanna in offering her sonne to God applyed by the ancient Church to the oblation of Christ in the Temple as those were of the Prophet Lamentations the first chapter and the twelfth verse to the sacrifice of his passion So this application is warrantable For if Hannah did offer to God Samuel her sonne much more ought the Virgin to offer up Christ in token of thankfulnesse who is a greater than Samuel as he was greater than Salomon Matthew the twelfth chapter This composition is fit and hath congruity both in respect of the mothers their songs being compared together 1 Sam. 2. Luke 1. which in effect are all one and for the persons of the children for they were both Nazarites verse eleven Luke the second chapter He shall be called a Nazarite Secondly Though there have been some that were both Prophet and Priest or King and Prophet yet all three Priest Prophet and Prince did not concurre in any but in Samuel who therefore was a representation of Christ annointed by God Prophet Priest and King Thirdly Samuels love to his enemies for whom he ceased not to pray the first book of Samuel and the twelfth chapter expresseth Christs love who prayed for his persecutors Luke the twenty third chapter father forgive them which love Christ also shewed in that when we were enemies he reconciled us to God Romans the fift chapter In respect of which resemblance Bernard saith Fortior est compositio quam positio In those words we have to consider two donations First Gods giving to Hannah vers the twenty seventh Secondly Hannahs giving back again to God verse the twenty eighth As the first donation begins with prayer and ends with gift so the latter begins gift and ends with prayer And it is agreeable to reason that the child which came by intercession should end with intercession Concerning which donations we are to note joyntly First That we can give nothing to God but we must first receive it from him As Hannah could not offer her child to the Lord unlesse she first had received him
ΑΠΟΣΠΑΣΜΑΤΙΑ SACRA OR A Collection of posthumous and orphan LECTURES Delivered at St. PAULS and St. GILES his Church BY The Right Honourable AND Reverend Father in God LANCELOT ANDREWS Lord Bishop of VVinchester Never before extant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11.4 Printed by R. Hodgkinsonne for H. Moseley A. Crooke D. Pakeman L. Fawne R. Royston and N. Ekins 1657. The Preface AS there is nothing that a Christian can more desire than a personal union with his mystical Head so there is nothing that a Christian ought more to value than the pretious meanes of its atchievement For as the highest degree of perfect Happinesse is to be actually present with Christ in Heaven so the highest degree of imperfect happinesse such of which wee are capable in this valley of Teares is our assurance of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6. 11. hope that we shall be happy in perfection Now amongst the severall Requisites and meanes of Blisse our invoking of God Almighty is not the least for whosoever shall call upon the name of the Lord shall be b Rom. 10. 13 saved But as we cannot call upon him in whom we have not beleeved nor beleeve on him of whom we have not yet heard so neither can wee heare without c verse 14. a Preacher Upon which it followes That because Faith d verse 17. commeth by Hearing and Invocation by Faith therefore in order of Nature though not of Dignity Invocation is the third step Faith the second and lawfull e verse 15. Preaching the very first But here it ought to bee considered That Preaching is not only That which in these innovating times hath swallowed up the word Preaching Nor are Sermons only those which spend themselves and expire with the fugitive breath of him that speaks them and being publiquely uttered no more then once doe either vanish as meere words into the soft Aire or else are as water commonly split upon the Ground Wee know that Preaching is a generall word which properly signifies to divulge or f Luk. 8. 39. publish And though we usually restraine it to the manifestation of God's owne word yet That may also be Preached more wayes than one The Catechizing of Neophytes in the purest Ages of the Church may bee worthily called one kinde of Preaching although they were not admitted to any higher degree of Teaching than to the very first Rudiments and Grounds of Faith It was said by Justin Martyr in his Paraenesis to the Graecians that even in some of their owne writings the very Judgement to come was Preached to them and particularly in Plato's the g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just. Mart. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 10. 21. 22 c. Plato in Rep. l. 10. Resurrection of the Body The same Father tells us that Orpheus h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justin. Mart. ibid. p. 13. preached to his sonne Musaeus concerning the unity of the only true God The publique Homilies of the Church are an exact kinde of Preaching and that in the judgement of Master Hooker as well as of King James and the Councell of k Hooker Eccl. Polit. l. 5. § 9. Vaux The holy-Ghost's Amanuenses did even Preach to the Eyes and Understandings of all the World by transmitting what they had written from hand to hand as well as when they conveyed it by word of mouth The Word of God doth Preach it selfe to every man living who will but reade it The publique Reading of the Scriptures is the best kinde of Preaching to all that heare it And so the Councell of Toledo was pleased to call it The Reading of the Law was laid by Moses as the foundation whereon to build in mens spirits the l Deut 31. 11.12.13 feare of God Vpon the bare Reading of which Law King Josiah was so moved and wrought upon that he m 2 Chron. 34 18.19.27.31 humbled himselfe and wept and rent his cloathes and made a Covenant before the Lord to keepe his Commandements and his Statutes and perform the words of the Covenant which were written in that booke Nor is it unworthy to be ruminated upon That though Moses was Theopneust the Friend and Favorite of God as well as Abraham and sure as able to speake without booke the mind and Tenour of the Law as any man that ever lived before or after yet he thought it as effectual to the saving of Soules to take the booke of the Covenant which he had first transcribed from God's owne Preaching upon the Mountaine and publiquely to n Exod. 24. 1.2.4.7 reade it in the audience of the People Now the Reason of this is very evident and deserves to be considered by that sort of Hearers who are wont to preferre the words of men when gracefully spoken out of the Pulpit before the plaine word of God when meerely read out of the Pew not at all considering That the o Mal. 4. 2. Sun of Righteousnesse in the Scripture like the Sun of Nature in the Firmament shines much the brighter for being Naked It is not the Language Fancy Wit and Learning which are eminently seene in one sort of Preachers much lesse the Memory the Lungs and the Gesticulations which are daily observable in another sort of Preachers I say it is not any of these things nor all together that is effectually powerfull to the conversion of Soules Nay it is not the Spirits going along with the Preacher that doth alone doe the work for the Spirit of God did goe along with the Apostles when they were cast out of the Cities and along with our Saviour in the fulnesse of his God-head when yet he could * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Mar. 6. 5. Ad divina enim opera requiritur accipientis Fides Ergo hine sequitur homines in credulos ingratos quaesi Deo manus vincîre ne ipsis opem ferat Theod. Beza in locum not doe many Miracles in his own Countrey meerly because of their unbeliefe but 't is his working a docility in the heads and hearts of such as hear that they receive with meeknesse the ingrafted p Jam. 1. 21. word which is alone able to save their Souls This doth open to us a reason why the very same Sermon hath such variety of effects in them that hear it and why a Jonah may preach to the melting of some whilest a Jeremy may doe it to the hardning of others If woegoe to Christs Schole as * Mar. 10. 15. little-Children that is with humble attentive and teachable Dispositions wee shall be great proficients and wise enough unto salvation by hearing those Sermons distinctly read which our * 1 Cor. 7. 23 only Master his Messengers are incessantly preaching throughout the Scriptures whereas without that temper and preparednesse of minde we shall in utramque aurem dormire only sleepe with our Eyes open and where Gods owne word through our wretchlesnesse is not sufficient
from the Lord For so saith King David the first book of the Chronicles the twenty ninth chapter and the fourteenth verse Quae de manu tua accepimus damus tibi Secondly When we have received any blessing from God then we must give to him as we are exhorted Psalm the seventy sixt and the eleventh verse and Psalm the ninety sixt the eighth verse Bring present and joy into his Courts Of those things that are to be given some are laid upon us of necessity As the tenth of the fruits of the ground which the Lord challengeth to himself Leviticus the twenty seventh chapter and the thirtieth verse and hath set over to the Levites that it should be given to them Numbers the eighteenth chapter Then there are 〈◊〉 or free-will offerings such voluntary gifts as the people gave of their own accord for howsoever they were bound to offer their first born yet they might redeem the life of them Exodus the thirtieth chapter To speak 〈◊〉 of them Gods donation hath two parts Hannahs Prayer and Gods Gift In Prayer we are to observe two things The sense of Want And the desire of the Heart For it is the supply of want which makes her break forth into prayer for 〈…〉 indigentiae Wherefore howsoever the want of so great a 〈◊〉 as is the bearing of a child did move Hannab to break forth into this desire of Prayer Yet it is most certain that the Virgin 〈◊〉 more needed a Saviour for which she confessed her spirit 〈◊〉 than Hannah needed a sonne And as her need was greater so her prayer was stronger than Hannahs prayer for Hannah prayed alone but as for Maries prayer it was accompanied with the desire and prayer of all Creatures as both the Prophets and Apostles doe shew Heaven and earth was reconciled to be God Ephesians the first chapter and Colossians the first chapter and the third verse Therefore they did greatly desire Christs comming And therefore when there was hope of his comming they are exhorted to be glad Rejoyce ye heavens shout ye lower parts of the earth Isaiah the fourty fourth chapter and the twenty third verse and the Apostle saith that the Creatures 〈◊〉 groan waiting for the redemption Romans the eighth chapter much more shall 〈◊〉 desire his comming and therefore the Prophet saith desideratus est 〈◊〉 is gentibus Haggai the second chapter As all Nations did ignorantly worship the unknown God Acts the seventeenth chapter so they all had an ignorant desire of his comming but especially the Saints of God have not only desired in heart but prayed for this gift as Jacob Genesis the fourty ninth chapter I have waited for thy salvation Psalm the fourteenth and the seventh verse O that salvation were given to Israel out of Sion Isaiah the sixty fourth chapter and the first verse Utinam dirumpat caelos descendat such a desire had this Virgin for the comming of her Saviour as she expressed in her song when she confesseth he hath filled the hungry Simeon waited for the consolation of Israel so did Hannah the Prophetisse Luke the second chapter So that whether we respect the Prayer or Desire of Prayer we see that Marys prayer is greater than 〈◊〉 If we respect the effect of the Virgins prayer we shall see it more fully persomed in her than in the other Prayer is compared to a Key wherewith as Elias opened the Heavens when they were shut up Luke the fourth chapter and the twenty fift verse So when God shuts up the wombs of women Genesis the twentieth chapter and the eighteenth verse that they become barren then prayer is the key that opens them By this key was the 〈◊〉 of Hannah opened and she brought forth Samuel But if we consider that by this key God opened the womb of a Virgin that she conceived and bear a sonne that is a greater wonder and a matter more highly to be extolled but so did he open the womb of the blessed Virgin Elias opened the Heavens when they were shut and obtained rain for the earth But the Virgins key of Prayer accompanyed with the prayers of all Gods People in all ages opened the Heaven of Heavens so as they dropped down righteousnesse Isaiah the fourty fift chapter and the eighth verse Even the Sonne of Man that came down from Heaven John the third chapter that is Jesus Christ who is our righteousnesse our sanctification the first epistle to the Corinthians the first chapter and the thirtieth verse The effect of Hannahs Prayer is Dominus dedit which is the inscription of all the things we possesse as King David confesseth O Lord all this aboundance is of thine hand the first book of the Chronicles and the twenty ninth chapter But this inscription is peculiarly given to children and the fruit of the womb Psalm the hundred twenty seventh which indeed are an inheritance and gift that commeth of the Lord for he saith Scribe virum istum sterilem Jeremiah the twenty second chapter and the thirtieth verse So he punished Michal which despised David so that she had no child to the day of her death the second book of Samuel the sixt chapter and the twenty third verse But if he blesse this working and so make them fruitfull then is it a blessing and gift to be acknowledged with all thankfulnesse especially when the children are as arrows and darts in the hand of a Gyant that is spiritual in Church or Commonwealth Psalm the hundred twenty seventh for such a child was Samuel therefore Hannah confesseth it thankfully But if we come to the composition we shall finde that Christs gift to us by God is a farre greater gift if we consider that Salus data est 〈◊〉 Isaiah the ninth chapter that God hath manifcsted his love to the world by giving a sonne to us John the third chapter and the sixteenth verse He is Donum Dei John the fourth chapter which if we could receive we should perceive how farre he exceeds Samuel but he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second epistle to the Corinthians the ninth chapter and the fifteenth verse Gods unspeakable gift We must not talk of any other gifts for he is the great gift of God to us and that gift which we must offer to God for our sinnes without whom it is in vain to bring burnt offerings and sacrifices for he only putteth away iniquitie Isaiah the fourty third chapter And God having given us such a gift how will he not with him give us all other things Romans the eighth chapter Samuel was a great gift to Hannah for he proved spiritual in the People of God as a dart in the hand of a mighty man but yet he was but a type of Christ who is the greatest gift that ever God bestowed upon mankinde The second Donation is on our part to God In mans judgment if God gives us such a gift we are best to keep it but this gift is given us not to be
feeble but of full measure even the full assurance of hope which shall not be for a time or an hour and so fail but it shall continue even to the end Et factum est praelium in Coelo Michael Angeli ejus praeliati sunt cum Dracone Draco pugnabat Angeli ejus Sed hi non praevaluerunt neque locus eorum ampliùs inventus est in Coelo Apoc. 12. 7.8 Septemb. 29. 1599. AS the Christian Religion is not a Religion of Angels for we doe not adore them with divine honour Colossians the second chapter and the eighteenth verse and though we offer to worship them yet they will not admit of it Apocalyps the twenty second chapter and the ninth verse so on the other side it is not a Religion of Saduces that hold there is no Angels nor spirit Acts the twenty third chapter and the eighth verse but it doth acknowledge that such blessed spirits there be and that God hath erected a ladder that reacheth up to Heaven by which the Angels of God goe up and down to convey Gods blessings to men Genesis the twenty eighth chapter And therefore by all means it opposeth it self against the opinion of those that seek to remove this ladder as if there were no duty to be performed by them towards us For in thankfulnesse to God for this benefit that the Angels have a care of us the Church have thought it good weighing both the one extremity of superstition which Moses compareth to drunkennesse and the other extremity of prophanenesse which he likeneth to thirst Deuteronomie the twenty ninth chapter and the nineteenth verse to keep this Feast And indeed if we consider that those glorious spirits who have the continual fruition of Gods presence Matthew the eighteenth chapter and the tenth verse In whose presence is the fulnesse of all jay Psalm the sixteenth can be content to abandon that place of this felicity to come down and perform duties to the sonnes of men namely to take charge of us and keep us from danger Psalm the ninetie first and the eleventh verse to be as ministring spirits for their sakes that shall be heirs of salvation Hebrews the first chapter This cannot but be reckoned a special favour Secondly Especially if we goe a degree further and consider that they leave their assistance in Gods presence where is all glorie and happinesse to Minister to us that dwell in houses of clay Job the fourth chapter and that for our nobility must derive our selves into corruption and worms Job the seventeenth chapter and the fourteenth verse that such holy spirits should come down upon such sinfull spirits such glorious spirits should Minister to such vile bodies this gives us further cause to remember this benefit Thirdly The manner of this Ministry may be a special motive to stir us up to thankfulnesse This ministry and service done to us is as farre as any can reach that is usque ad consilium fideli auxilium For 〈◊〉 and 〈◊〉 we see Jacob 〈◊〉 an Angel of God gave him direction what to doe Genesis the thirty first chapter and the eleventh verse So an Angel came forth to teach Daniel to give him knowledge and understanding Daniel the ninth chapter and the twenty second verse And this very book contains nothing else but that which Christ revealed to his servant John by an Angel Apocalyps the first chapter and the first verse that is for matter of counsel And for matter of help there is between Angels and Men 〈◊〉 sociale a holy league indeed whereby they binde themselves that for our 〈◊〉 they may wage warre not only with men but with wicked 〈◊〉 That they doe continually defend us the Prophet teacheth 〈◊〉 the thirty fourth The Angels of the Lord pitch their tents 〈…〉 this fear him whereof we have a plain example in the second of the Kings the sixt chapter and the seventeenth verse For the offensive part of help which they perform to men it is plain that as they defend us from danger so they shew themselves enemies not only to men that seek our hurt but to evil Angels That the Angels are enemies to men that are an enemie to the Elect and Church of God we see it plainly affirmed Psalm the thirty fift and the sixt verse The Angel of the Lord persecuteth them whereof an example in the Egyptians that were enemies to Gods people among whom God sent an Angel to destroy the first born in every house 〈◊〉 the twelfth chapter and Isaiah the thirty seventh chapter where an Angel is sent in the behalf of Ezekiah to destroy the host of Senacherib who was an enemie to Gods people And in this place we see offensive 〈◊〉 in the behalf of Angels against the wicked Angels 〈◊〉 David had relation in those words Psalm the ninty first and the thirteenth verse Thou shalt walk upon the Lyon and Adder the young Lyon and the Dragon thou shalt tread under foot Wherefore that spirits of such excellencie shall defend us against both wicked men and Angels this is a benefit to be remembred with all thankfullnesse to God and likewise we are to congratulate them that are made by God of such power as Melchizadeck did gratulate Abraham after he had 〈◊〉 the five Kings Genesis the fourteenth chapter and blessed God 〈…〉 his enemies into his hands and as the servants of 〈◊〉 did congratulate David when he saw that the Army 〈◊〉 before 〈◊〉 the second book of Samuel the eighth chapter and the 〈…〉 So that these congratulations of these blessed 〈◊〉 above all our thankfulnesse to God that hath appointed us such helps is the ground and cause of this solemnity The words divide themselves into two 〈◊〉 First the 〈◊〉 Secondly the Victory or Conquest Concerning the former we are first to consider the 〈◊〉 Combatent and then the fight In the Conquest we are also to 〈◊〉 two degrees For it is said not only That he had not the 〈◊〉 for then he had been of an even hand and might have 〈…〉 but that the Dragon and his Angels were so farre from 〈◊〉 and getting the Victory of Michael and his Angels that they 〈◊〉 the foyl so that their place was not found any more in Heaven Touching the persons that waged this battail they are on the one side Michael and his Angels On the other side the Dragon and his Angels Wherein the first thing is what we must conceive concerning Michael It is sure the Church of God upon many and weighty reasons doth not favour the opinion of those that make Christ to be Michael Michael Daniel the tenth chapter and the thirteenth verse is said to be one of the first Princes or Rulers which is to be understood of some principal Angel and not of Christ who is set up above all Princes and is not to be reckoned among them being the Prince of Princes and Lord of Lords And the Annotation of those that hold this opinion sheweth that
verse Fourthly he breaks the bond of nature for the party murthered is his brother and so he becommeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Romans the first chapter Fiftly he feares not to kill him though he know it will be to the great grief of Adam and Eve his Parents wherein he deals worle than Esau who would not utter his hatred against Jacob till the dayes of mourning for his Father were past Genesis the twenty seventh chapter Sixtly it was not done ex irae impetu but ex odii habitu and against such the Prophet prayeth be not mercifull to such as sinne of malicious wickedness psalm the fifty ninth Seventhly his hatred was not open Cloaked hatred under colour of friendship but cloaked and hidden under a shew of love which makes it more grievous It was not mine enemie that did me this dishonour for then I could have born it It was not mine adversary that exalted himself against me for I would have hid my self but it was thou my companion my guid and familiar friend therefore let death seiz upon him Psalm the fifty fifth and the twelfth thirteenth and fifteenth verses Eighthly this sinne is committed after Gods admonition who had uied all means to draw him to repentance Ninthly not only being admonished but seeing his Father made an example of Gods wrath whom he saw daily labouring and moyling in the earth for his disobedience to God Tenthly that which makes Cains sinne out of reason sinfull Romans the seventh is the cause not for any offence that Abel had committed but for doing his duty in Gods service as the Apostle noteth in the first epistle of John the third chapter and the twelfth verse Wherefore slew he him because his own works were evil and his brothers good Cain Patriarch of hypocrites and persecutors of the Godly As before he was the Patriarch of all hypocrites so here Cain is the Patriarch of all persecuting Tyrants for that he slew his brother for no other cause but for well doing and for this good sacrifice whereby he pleased God Abel the first righteous Martyr And as Abel is said to be the first of all righteous men Matthew the twenty third chapter and the twenty fifth verse so here we see him the first Martyr wherein we see the works of the Devill who is a mutherer from the beginning John the eighth chapter and the fourty fourth verse Anger conceived hatred is murther of the soul. for he did not only murther our first 〈◊〉 in Paradise but he makes Cain a mutherer first of his own soul by conceiving hatred against his brother and purposing his death and then by killing the body of his brother Envy the meanes As this is the effect of the Devill so he makes the sinne of envy the means of which sinne the Wise-man saith Proverbs the twenty seventh chapter and the fourth verse Who can stand before envy there is no way but death with them that are envyed Examples The Bretheren of Joseph were content with nothing but the death of their brother but that two of them did withstand it Genesis the thirty seventh chapter It was envy that made the Scribes and Pharisees crucifie Christ Matthew the twenty seventh chapter Of hatred 〈◊〉 murther We see how Cain proceeded against his brother from envie to anger from anger to hatred and from it to murther these degrees must be observed Note that we may avoid them in our selves because there is no man but may sall as well as Cain except the grace of God doe stay him To conclude It is a necessary point that we consider aright of of this matter for the Prophet complaineth in the fifty seventh chapter of Isaiah and the first verse The righteous perisheth and no man considereth it So it is a fault if we do not consider the death of righteous Abel The Wiseman complaineth in the seventh chapter of Ecclesiastes and the seventeenth verse In the dayes of my vanity I have seen a good man punished in his justice and a wicked man continue longer in his malice This was Abel's case but when a man shall consider that death was at the first inflicted upon sinne because it is the wages of sin Romans the sixt chapter and the last verse and that 〈◊〉 is the means by which death entred into the world Romans the fift chapter and yet that Abel a righteous man is the first that drank of this Cup in the old Testament as John Baptist was in the new it will make him say Hoc est onus Jehovae as it is in the twenty third chapter of Jeremiah and the thirty fourth verse and hic est durus sermo John the sixt chapter The Apostle saith Godlinesse hath promises both in this life and the life to come in the first epistle to Timothie the fourth chapter and the eighth verse and among the promises of this life long life is one in the sixt chapter to the Ephesians and the third verse which God promiseth to them that honour their Superiors On the other side God threatneth that the blood thirsty and deceitfull man shall not live out half his dayes Psalm the fifty fift And yet Cain lived long and Abel a godly man dyed soon Therefore when we see the righteous dye quickly and the wicked live long we must take heed we stumble not at Gods doings but justifie God and acknowledge that he is just and true and every man a lyar Psalm the fifty first Romans the third chapter Therefore to make this point plain it is true long life is promised as a blessing of God which he promiseth to the observers of his command but withall we must know there are certain causes wherein this rule holdeth not true that the dutifull and holy man shall live long in this world The exceptions are First in respect of the parties themselves to whom this blessing is promised It is with a Godly man as with the fruit of trees if after it is once ripe it besuffered to continue on the trees it will be rotten so it is with good men in this world And therefore the Wiseman saith of Enoch that because he lived amongst sinners God translated him and he took him away least wickednesse should alter his understanding and deceit beguile his minde Sapi. the fourth chapter In such a case it is not a benefit but a detriment for a man to live long And there is no man but in such a respect will be content that God shall break promise with him Secondly Another exception is in respect of the punishment of sinne If a party that pleaseth God should by living long become miserable he would not think long life a blessing and therefore God in mercy took away good Josiah that he should not see the miseries that were to come upon the Jews by the captivitie in the second booke of Chronicles and the thirty fourth chapter this favour he vouchsafed to that godly King
because his heart 〈◊〉 at the hearing of the booke of the Lawe and did not harden his heart as Cain Thirdly in respect of God of whom August saith God bestoweth on some men the blessing of long life because he will be known to be the Author of it But lest we should think there is no other life but this therefore he taketh the blessing of long life from some of his servants to shew that there is another life wherein they shall be partakers of the promises for if God doe not reward the godly in this life doubtlesse it standeth with his justice to reward them in the world to come God will try the patience of his servants and the obedience of them that keep his commandements Apoc. the fourteenth chapter and the twelfth verse he will have it appear that we are not mercenaries and hirelings that serve him for temporall benefits The Children of God are not such as Satan thought Job to be that is one that would not serve God for nought and God to shew that Job served him without any such respect of present reward took away all that he had and so made the patence of that holy man appear So Abel served not God for a temporall reward he was as willing to sacrifice himself as the lambe which he offered so is it with all godly Saints The Apostle St. Paul cared not for his life so he might finish his course with joy Acts the twentieth chapter Note Gods favour better than life They esteeme more of Gods favour than of life Psalm the sixty third And therefore Abel said with himself I will rather forgoe my life than not offer to God such a sacrifice as should please him Whereby we see Gods end in depriving of the godly of outward blessings that it is to try their patience and though they dye yet death is to them no losse but advantage as it is in the first chapter to the Philippians For if Abel for long life on earth have eternall life in heaven he hath no wrong done him if for a life of vanity as Abel's was God give him a life of verity he hath no injury offered him But God performeth his promise of long life much better than if he suffered them to continue long in the flesh for no man liveth so long but his life shall have an end nihil est longum quod finem habet If in stead of vanity and sorrow he have happinesse and glorie he hath no cause to complain Besides the Righteous though they dye never so soon yet they shall be had in everlasting remembrance as it is in the one hundred twelfth Psalm And the memoriall of the just is blessed in the tenth chapter of the Proverbs No man but would wish to be in Abels case to enjoy everlasting happinesse in heaven and to be praised of men on earth If the husbandman bruise the grape on purpose to make wine for the comfort of the people they have no cause to complain of his dealing so we are not to murmur at Abel's death that being a righteous man yet he enjoyeth not the promise of long life for he is made our example as the Apostle saith in the eleventh chapter to the Hebrews Abel defunctus loquitur But what is that which he speaketh Noli aemulari That which Abel saith is Fret not thy self because thou enjoyest not the outward blessings which the wicked have It was my case saith Abel I served God carefully yet I lived not long upon the earth I offered unto God of the fattest of my sheep whereby God was pleased and yet was for that and for no other cause hated of the world Propter 〈◊〉 non solum odium fratris sustinui sed etiam mortem as I have done so doe you This is the juice that is given us to drink out of the example of righteous Abel Quamobrem dixit Jehova Kajino Vbi est Hebel frater tuus qui dixit Non novi An custos ego sum fratris mei Gen. 4. 9. August 12. 1599. THat the death of Gods Saints is pretious in his sight Psalm the one hundred and sixteenth and the fifteenth verse it appeares as by many other arguments so by this that he maketh inquisition for their blood Psalm the ninth for at this verse God begins to hold a judgment concerning the wicked and unnaturall fact of Cain in murthering Abel which judgment is continued to the sixteenth verse for the ninth conteins an Inquiry or Examination the tenth a Conviction of Cain the eleventh and twelfth the Sentence is pronounced upon him in the thirteenth and fourteenth he is permitted to say what he can for himself in the fifteenth is set down his repriving or mitigation of his punishment But before we proceed we must call to minde that this is the second judgment which God held The first was held upon our Parents in Paradise Genesis the third chapter This second is held upon Cain out of Paradise from whence we gather that albeit man was now cast out of Paradise yet not out of the compass of Gods providence for as the Apostle saith Though we beleeve not yet he is faithfull and cannot deny himself in the second to Timothy and the second chapter so whether we be in Gods favour or out of it yet his providence extendeth to us which providence of God hath appeared in nothing so much as in the discoverie of blood Cain not out of the reach of Gods providence for albeit Cain were out of Paradise yet he was not out of the reach of Gods providence so far but God knew well the murther which he committed and therefore calls him to account for it and many such testimonies doth God daily shew of his providence in the discovery of bloodshed which make men confess verily there is a God that judgeth in the earth Psalm the fifty eighth Secondly from hence we are to note that whereas the first Judgment in Paradise was for an offence committed immediately against God himself and this for an offence done to man so his will is that justice shall proceed not only for trespasses done against himself but when we offend one against another Note Therefore in the Commandements of the Law God hath allowed one Table to himself and another to man to teach us that he will call us to account not only for the breach of faith towards himself as he did Adam and Eve but for breach of charity one man towards another as Cain for the sinne he committed against his brother The point it self is a citation or conventing of Cain by God before his Judgment Seat not by any secret or inward working of his spirit which is the usuall way whereby God worketh repentance in mens hearts but with his own audible voice from heaven Out of which is offered both matter of comfort to Gods Saints which are the posteritie of Abel by imitation and also matter of terror to the