speech in the 5. verse is rugitus Leonis in which he bewraieth himself at the full of which two the first is but introduction to the other mischief insuing For this is not the least policy of the Devill not to set upon her bluntly But like a Serpent slily and slowly to creep in her by little and little untill he hath espied some vantage Therefore his order is to bring her from questioning in talk to a doubt in opinion and from that to an error in judgement and so at last to a corrupt action in practise and to corrupt her minde within first he useth this order to tickle her eares with curiosity and by that to cause her to have a giddyness and swimming in the brain by fantasticall imaginations and surmizes and then to make her secure and careless of the truth and so at last maketh her somewhat inclineable to error and falsehood Now let us come to the particular word of God which the Devill in his dialogisme doth mean to intreat of which we see is that which is set down Gen. 2. 16. 17. In propounding of which we may consider how craftily and corruptly he dealeth with the sacred word of God to make it the better serve his turn in the temptation for he pareth off all that might make against him and instead of that putteth in by addition more than ever God spake that so it may be the fitter for his purpose he leaveth out first both all that went before and that which is after the Commandement that is he keepeth from her the consideration of Gods love and liberality which is in the 16. verse which was set to urge and induce them to willing obedience and also he 〈◊〉 off the consideration of Gods severe judgements which was set after to keep them by fear from disobedience If we shall compare this also with that originall in the 16. and 17. verses before we shall see how he depraveth and corrupteth the text for whereas it is said precipit Jehova the Devill doth extenuate it and saith dixit Deus q.d. If he did say it he did but speak it by way of talk as if he would not urge it for any matter of weight and importance Thus we see the Devills subtilty and sophistrie in disputing and the Devills Rhetorick in propounding this question the end of all which is either to make them doubt or at least to set light by the commandement of God Though he seemeth to give her good counsell and to advise her as a friend to consider of this thing more seriously for the bettering her estate yet his intent is at least to leave a scruple in her minde The chiefest poison that is hid in this dialogisme is in the interrogation cur or quare or as some will have it ne by which he demandeth whether it be so indeed said so It is scarce credible that God which maketh shew of favouring you should so hardly deal with you as to impose so hard a Law as this is and withall this his speech is so cunningly devised that it enforceth by way of insinuation a doubt and diffidence 〈◊〉 her thus q.d. Surely I for my part can hardly be induced to beleeve that God would enjoyn you such a Law I see no reason why it should be so By all which we see how he teacherh and bringeth her on to doubt and waver Last of all it is a flattering and cogging kinde of speech q.d. Though I may erre and be deceived being your poorest and simplest Servant yet you my Ruler whom God hath made wise as an Angell to judge uprightly of all things may happily conceive more of this matter than I can And withall it is a kinde of cunning to curry and keep in favour with her whatsoever effect the temptation should take for if she should have misliked of his speech he could have excused himself thus alas I made but a bare motion I neither affirmed it nor durst deny it but according to my simplicity asked the question and therefore I trust you will have me excused Tum dixit mulier Serpenti illi c. Gen. 3. 2. Novemb. 〈◊〉 1591. WE have seen before what the Devils Rhetorick and Sophistry is in his deceivable Dialogues both to bring a wavering doubt into her minde and at last to bring Gods holy word in discredit and contempt all which vile and blasphemous things if the Devill had said to Adam no doubt he would have dealt wisely as a Serpent with this wyly and wicked Serpent for he would have either stopped his eares and abhorred to hear the deceitfull words of this inchanting charm or else he would have shaked him off with apage as Christ did Matth. 4. 10. and said avant Satan get thee hence c. And so it may be thought to have been the greatest wisedome either to give him no eare or no answer or else a sharp check or reproof for these wicked tempting words This we may conjecture that the Man would or might have done but let us see what the Woman answered unto him in this verse In which we have two things to consider before we come to the effect of her answer First we gather that in this estate of Innocency the Woman was not afraid of the Serpent but without fear durst see a Serpent approach to her and speak unto him for as all things were subject to mankind as their Lord and Sovereign so Adam as we have heard Genesis 2. 23. made Eve Mistriss and Lady to rule with him and therefore all Creatures as yet stood in a reverend awe of them and they were without any fear of them at all for fear came into our nature with sinne but as yet there was no sinne and therefore no fear Again as yet there was no war proclaimed between the seed of the woman and the Serpent and therefore no cause why they should fear one another The other thing is that as she was not moved at the sight of the Serpent so no more was she astonished to hear the Serpent speak she knew no doubt that it was not naturall to Serpents so to speak but she knew not or at least considered not well who it was that spoke in him What then was there ignorance in Eve in the state of Innocency I answer that no doubt there was both in Adam and Eve the ignorance which is called Nescientia but not that which is properly termed Ignorantia The difference between Ignorance and Nescience for this is the difference between these two Ignorantia is a not knowing of such things which we are bound and ought necessarily to know and this kinde we say was not in them for it is an evill imperfection in whomsoever it is because as Salomon saith in 19. Prov. 2. without this knowledge which is absolutely necessary the soule of man is not good therefore we hold that they had given them a full and perfect measure of knowledg of Gods will so
fruit which would make us as Gods when he knew that it would be as poison to our bodies and make us damned Devils Now this following of the Devills counsell and advise in this place is so much the worse in Adam and so much the more to be condemned because twice before he had followed it with ill success and saw he was deceived which might have been a double caveat and fair warning to him now to beware but as he had followed the Devils counsell twice before in practise and deed so we shall see him to follow it twice hereafter in word For first of all touching his word and speech the Devill teacheth him a peece of his Sophistry teaching him that he must needs answer to put non causam pro causa And secondly in the other place he teacheth him a peece also of the Devils Rhetorick which is called translatio criminis a laying the fault upon another and so shifting it from himself outward covering and inward dissembling hath a very good correspondence and therefore hypocrisie is compared to a Cloak or masking Hood Job saith 31. 33. If I hide my sinne as Adam did concealing my sinne in my bosom will not God finde it out and punish it But Adam being bewitched and infatuated by the Devill that spirit of error had learned to make choice rather to strive with Gods justice than to appeal to his mercy for favour and grace whereas by confessing he might have had pardon he by defending it brought himself the more deeply into judgment and his sin the more into question and triall By confessing his sinne Christ would have been his advocate to plead for his pardon but by defending and justifying it he made him to be a Proctor to plead against him and Judge to give sentence against him whereas by confessing his disease God would have been his Physitian to heal him he è contra by taking on himself to heal his own sickness made himself and his disease more grievous and more desparare But let us come to see how he seeketh a quia and an ergo that is a good reason and argument to defend and justific his deed Let us I say come to the particulars of his answer and see the strength and validitie of his reasons for if it be good and justifiable it will hold the proof and the examination will doe it no hurt Concerning which first we know it in corrupt policy that it is good alwayes to begin a lye with a truth or at least with great likelyhood of verity that so the lye may after run more currant and goe more roundly away therefore at the first in the forefront of his answer he places indeed a manifest and known truth that he heard Gods voice and the second also is truly said that nothing might be suspected namely that he was afraid In which two truths confessed the Fathers doe say are contained the first and second degrees which by Gods Decree should have been the two chief inducements to move men to repentance and therefore in that he was not moved to submission and confession of his fault thereby they gather that this part of his confession also is against himself therefore these two evasions are nothing but to make against his cause The second excuse is of decencie and 〈◊〉 or comelinesse as who should say I saw it a shamefull thing and very unmeet and undecent to appear before thee being naked and therefore I hid my self in which he doth make his thought and imagination a rule to measure Gods estimation and judgement by as if that which he thinketh inconvenient and uncomely God must think and esteem to be unseemly and unmeet also The Prophet Samuell saith 16. 7. 1 Sam. 16. 7. That God seeth not as man seeth neither are our thoughts his thoughts he is not moved with the like passions that we are for Job in sterquilinio was more pretious and amiable in the eyes of God and more acceptable to his minde quà m Heredes in solio as a Father saith and the reason is because he looketh to that holiness which is within and accepteth a man thereafter and regardeth not the outward estate of the body whether he be 〈◊〉 or in poor aparrel as men of corrupt judgment doe Jam 2. 3. 4. therefore Adams thought and conceit of his bodily nakedness which seemed unseemly to him ought not to be taken as a rule to measure Gods thoughts and to prove and determine what is undecent and unreverent in the eyes and judgment of God touching the outward things for seeing that nakedness is factum dei it cannot simply displease him or be detestable in his sight for he saw all that he had made was passing good nothing to be ashamed of as undecent therefore it is certain that if this had been all the matter which he pretendeth he might have boldly for all his nakedness have presented himself without shame or fear before God for as I have shewed that nakedness of their bodies in which they were made and which they enjoyed being innocent was no matter of blushing but of beauty no blemish or undecencie but an ornament glory to them as the nakedness of the Sun and Moon is such a glory and beauty to them that if any should put upon these glorious bodies a Cloak of velvet or Cloth of gold it would be so farre from beautifying them that it were a blemish and disgrace undecent for them and this is the hope and expectation of the Sonnes of God one day to enjoy that happy estate again in which they shall want no bodily garments to cover them but shall all shine in glory as the Sun in the skie Thus we see that this quia and ergo will not stand it is not Gods art or workmanship nor his voice that made him feare flie or hide but somewhat else which he had done and committed whatsoever it be which God will bring to light and make apparent hereafter Now let us come to the consequence here set down ergo abdidi for which we shall perceive that this is no good or right reason or consequence which he should have inferred uppon the premisses for thus he should have concluded I was afraid and naked and fled for conscience of my sinne therefore I confess humbly my sinnes before thee and doe crave pardon for them Thou diddest open mine eyes that I saw my sinne and thou openedst mine eares by feare that I knew thy judgment ergo now also open my mouth that I may confess humbly and open my heart that I may repent truly for it thus he should have made his consequence I heard thy presence with majesty comming ergo I prepared my self to meet my Lord right humbly confessing my finnes that I might have found pardon this was Jacobs resolution and conclusion in policie Gen. 32. 7. when he heard that Esau came against him he feared and was troubled and therefore used all means preparing
tend to honour and excellency this work of ours sheweth our own basenesse that we are but fimus and limus the creeping worm called in Hebrew Adama hath alliance with Adam which man who is but a worm as saith Job he confesseth himself to be vile Job 39. 37. In the 22. Jeremy 29. the prophet exclameth saying O Terra Terra Terra Adam or Man is not every kinde of Earth he is not sandy but of a serviceable and profitable gleeb for he is for Gods especial use and made to his own likenesse In Gods temple there was no tymber but of fruitfull trees aliquid Deus creavit exnihilo hîc ex infimo maximum at homo malus otiosus ex aliquo facit nihil Though David were an holy man yet did he see corruption Acts 13. 36. For man is of the Earth earthly and born mortal subject to corruption Galen the Heathen saith that the Anatomy of a man is Hymnus Dei He saith to the Epicure take an hundred year to work but one part of a man and thou canst not mend it for in man God hath been so absolutely a work-man that nothing in him may be mended Miranda fecit pro homine sedmagis miranda in homine I will praise thee O Lord saith David Psal. 139. 14. for I am wondrously made 3. The form of Man Thirdly The form of man in our Image juxta similitudinem nostram though man be de terra in terra yet he is not propter terram God created his former Creatures secundum speciem suam according to their kinde God createth man secundum similitudinem suam Man is Microcosmos so say the Heathen but divinity saith he is Imago Dei in omnibus Creaturis vestigia sunt Dei sed in homine non solùm sua vestigia sed imago sua Est enim non solum opus sed imago Dei Miscen upon this place saith upon Imago Dei that in una hac voce innumer as habemus voces Who fo sheddeth mans blood by man shall his blood be shed the reason is this for in the image of God hath he made man Gen. 9. 6. So there is no exchange of mens souls in imagine sua we are created without blemish Now when Adam was an hundred and thirty yeers old he begat a childe in his own likenesse after his image chap. 5. 3. that was blemished by his sinne Our perfection in the image of God is esse constmiles filio Dei for we are predestinate to he made like the image of his Sonne that he might be the first born of many Brethren Rom. 8. 29. We are changed into the same Image from glory to glory 2 Cor. 3. 18. Perfect felicity is the Image of God virtue is the way to this felicity sinne deformeth this Image in us Here is Imago similitudo Similitudo Similitudo is the genus and comprehends both similitudo is as a union in quality here it is added as a perfection to the Image the lineaments hereof by the Fathers are said to be first The essence of the soul is in the body in omni unaquaque parte as God is in the world ☜ Secondly the soul is immortal God is so Thirdly there is a triple power of the soul Understanding Memory and Free-will Understanding is every where in Heaven in Earth in the deep on this side and beyond the Seas there is an ubiquitie of the soul as of Gods presence every where Memory the infinitenesse thereof is as that of God who is without limitation quae est haec immensa hominum capacitas saith a Father the will and conscience cannot be bound but it is free to think so God what him pleaseth that can he doe God by his power createth man and make h a natural World And Man likewise maketh artificialem mundum as ships for carriage temples for service lights and candles as artificial starres creavit etiam homo alteram quasi naturam Imago Dei nata creata There is a primitive Image which is Imago nata that is of Christ the Sonne of God Imago autem creata Dei is of man Christ is the Image of the invisible God the first born of every Creature Coloss. 1. 15. Zeleb in the original tongue is nata Imago quae est Christi Tohar creata Imago quae est Adami In the Redemption Christ made himself as our Image Man planted may fall so did Adam but being replanted by Christ he cannot fall The first man Adam was made a living soul the last man Adam was made a quickning spirit 2 Cor. 15. 45. ad similitudinem nostram Imago Dei est omnium hominum similitudo autem est paucorum the one is the bare face the other is the robe royal the one we have by essence the other by virtue the one by nature the other by grace We ought to put off the old man with his works and put on the new man which his renewed in knowledge after the Image of him that created him Colloss 3. 10. and love is the bond of perfectnesse so that knowledge is recommended in the Image and love in the likenesse which two are as the Urim and Thummim of the Law Our soul is as a glasse to behold his virtues and humble precepts Luke 6. 27. In his similitude to be as he is as farre as we may Hence have we a thankfull remembrance that he will crown us with glory everlasting if we finne not against nature and draw on instead of his similitude larvam Demonis the visor of the Devil but put on the new man which after God is created unto righteousnesse and 〈…〉 and give not place unto the Devil Ephes. 4. 24. We have in us Earth in regard of the body and Heaven in regard of the soul in the one is time in the other eternity Christ calleth the Gospel The Gospel of every Creature Mark 16. 15. Ambrose saith posuit Deus in homine Terram Coelum non ut Terra mergat Coelum sed ut Coelum elevet Terram totum hoc est 〈◊〉 se assimulare Deo Let thy inward thoughts and outward conversation be good and agreeable for this is the end of all Fear God and keep his commandements this is the whole duty of a man for God will bring every work with every secret thing unto Judgment whether it be good or evil Ecclesiastes 12. 13. 4. The end of mans creation to rule other creatures After God hath crowned man with knowledge and love in the latter part of this verse he giveth him a Scepter and maketh him Vicegerent over the Sea the Aire the Earth over all the fishes fowls beasts and creeping things therein bidding him to rule over them He brought before man the beasts and fowls he had created to whom Adam gave their names Gen. 2. 19. The Image is of perfection the Similitude is in wisdome in knowledge in the Sonne in love in the Holy Ghost
too But God doth all things not only with faculty but with the greatest facility that may be for nothing is hard to him or beyond the compasse of his power therefore we cut off all wearinesse from God and say That his resting was only a ceasing or leaving off to make any more new things for his rest is only negatio operis non affirmatio laboris Object The other question is Doth God then cease and rest from all manner of work hath he ever since done nothing more Resp. That is impossible for seeing he is Actum primum therefore he cannot be idle and rest from all things as we may imagine as he bath quietem activam so hath he motum stabilem a quiet motion without any labor and this we may learn out of Moses words for he saith not simply that then God rested but he rested from his works and not absolutely from every work but only from the works which he had created that is A novis condendis sed non a veteribus conservandis from creating any more things from the works of creation he rested a novis condendis sed non a veteribus conservandis for this was the Sabbath dayes work which then he began So saith Christ pater meus adhuc operatur ego operor John 5. 17. That is both in the propagation and bringing forth the things which he made also in preserving of them We say in the Schools that there is a double cause of things the one is causa sieri the other is causa esse The first is the cause of making As a Carpenter having made a house perfect forsaketh it and careth no more for it till it fall down or as the fire is of heat or as the clock keeper is of the going of the clock who when he hath set it to his minde leaveth it untill the plumets fall down causa esse is as the candle is of light which being taken away the light is gone So is God the cause of our life being as a candle whose being is of light And in that respect David saith Lift up the light of thy countenance as if God were our candle who being taken away our life and light is clean put out and become darknesse Psal. 104. 29. If he take away his breath from us we dye We say then that he rested not from preserving and governing though he did rest from making Hermes by the light of reason could say That it were very absurd to think that God should leave and neglect the things he had made and God imputeth it as a fault to the Ostrich Job 39. 18 19 to leave her eggs without care and regard in the sands therefore God himself will be free of that blame and blemish which he condemneth in others As we say of the Father so we say of the Sonne which is the word of God Psal. 33. 9. He commanded and they were made there is creation He said the word and they stood fast which is the second work of preservation and guiding Also Psal. 148. 5 6. He first made them with his word which is the first work of creation long sithence ended and he gave them a Law which they should not break which is the other work of establishing and governing things made So Coll. 1. 17. Paul speaking of Christ saith By him all things have their being or existence and Heb. 1. 3. By him all things have their supportance and are held up He resteth not also from the ruling and governing of the World A Sparrow is one of the basest and meanest Birds Matth. 10. 29 30. Yet their motion is directed by his providence and will yea the hairs of our head are numbred and none of them fall without his providence how much more then is he provident in disposing and governing mans motions He hath a stroke in all that we doe Prov. 16. 1. The answer of our tongue is guided by God and in the 9. verse the direction of our wayes and the end and issue of their purposes and thoughts yea he ordereth and governeth our hands and feet Psal. 33. 10. Psal. 56. 13. He I say fashioneth all our thoughts and knoweth them long before so that we have no power in our heart to think in the tongue to speak or hand to doe ought but as we are directed by God yea for things most casuall as Lots and Chances which are attributed to fortune Prov. 16. 33. Even that is ruled by the Lord God Act. 1. 26. The Lot of Matthias and Joseph called Barsabas is cast into the Lap but the Lord doth dispose it and causeth it to fall unto Matthias That also which we call Chance-medley as when many men walking in the street one of them is killed with a stone falling on him of such a chance God saith Ego Dominus extuli illum hominem Exod. 21. 13. So that God hath his stroke even in ordering such things If this be so then let us not say as they did Job 22. 13. Tush God walketh above and regardeth not the things on earth or with them God seeth us not For he both seeth governeth and preserveth all on earth For though the Lord be in heaven yet he humbleth himself to look down and behold the sonnes of men and considereth that there is none of them good Psal. 14. 2. And God hath not only Librum rerum creatarum Psal. 139. 16. But he hath a register verborum factorum of words and deeds also Mal. 3 16. And that we may know not our being only but our preserving and guiding is of the Lord and his work he will at the last bring all these things to Judgment Preach 12. 14. As for Gods rest after That he had made all things for himself Prov. 16. 4. Then did he introire in regnum suum Heb. 4. 10. So that he went out of his rest for our sakes and having made all for us he is said not to rest in his work nor after his work but from his work for he had no need of these things for he had most perfect rest in his own glory which he had before the World was made John 17. 5. into that rest then he now returned Secondly we see that in Gods rest his works goe before it for the word is not quievit but requievit which sheweth that if we be first imployed about the works of God and then rest it may well be called Gods rest but that rest which is without work is Issachars rest Gen. 49. 15. that is idlenesse and such as give themselves to that are called Cretians idle and slow bellies as St. Paul calleth them and those shall never enter into Gods rest for it is pigra vocatio and not a return to rest If God had his work six dayes before he rested in creation and if Adam had his work in the state of innocency then it is much more meet now That man should goe forth to
his hand and vengeance which are thus afraid at the sound of his steps and voice But if Adam and Eve doe and needs will 〈…〉 will they 〈◊〉 surely from the presence of God and is not God their only life joy comfort hope and help in this miserie see then by the craft of Sathan and sinne they are willed to 〈◊〉 from their life health liberty and hope of all the good they have that so the Devill might be sure that they should perish in their sin To conclude we see into what miserie man is fallen for a little vain pleasure of sinne which lasted but the space while the apple was chewed in their mouthes but that vain short delight being vanished and gone now remain their extreme miseries for ever except the mercy of God provide a remedy For first we see it brought on them nakedness and shame Secondly blindness and senselesness that they could not see their shame and sin Thirdly the worme of conscience when they saw it for as a garment breedeth a moth which will destroy it so doth sinne breed his gnawing worm which will torment and destroy sinners Fourthly when it was seen it brought on them confusion of face without Fiftly a horrible feare and trembling of the heart within Sixtly to avoid and cover it it taught them the folly and fondness of vain hypocrisie with figge leaves to cover it Seventhly and lastly it brake out into a desparate madness and frenzie in that sinne and Sathan perswaded them that they must flie from God and hide themselves from him as without hope of his mercy And therefore we see now that they had lodged themselves in the brakes and thickets of the shrubs and bushes but all in vain as we shall see hereafter for that which they had made their Castle and Covert to lodge hide and keep themselves safe God maketh to be as it were their Goal and Prison out of which he will bring them to judgement and to the Barre to be araigned as we shall see in the next verse Inclamavit autem Jehova Deus Adamum dixit ei Vbi es Gen. 3. 9. Februry 1. 1591. THE whole course of Gods proceeding in this judgment is called by the Fathers Spectaculum clementiae divinae dementiae humanae a spectacle and clear view on the one side of the loving kindness of God and on the other part of the foolish blindness of man All this verse as the ancient Writers term it is as the voice of an Archangell crying before the first Judgment 1 Thess. 4. 16. for as at the last day of generall judgment shall first an Archangell be sent out with a voice of a Trumpet to scite and summon all flesh to arise out of their graves in which sinne hath hid and lodged them till then So we see at the first Judgment of man before God beginneth he first sendeth out a voice calling and crying to Adam and Eve to arise out of their prison and to appear before God to receive according to their deserts and works for God did usually use the voice and ministerie of Angels by whom he did commonly speak unto men as Gen. 16. 8. God spake unto Agar by the voice of an Angel and that voice by which God spake was the voice of an Angell Deut. 5. 22. 26. and that also John 12. 28. 29. And the reason why God speaketh to men by the ministerie of Angels is because his voice is not proportionable to our hearing and weak eares it is farre above our reach and therefore he speaketh by Angels framing their voice more fit and agreeable to our nature and thus generally of the words of this verse More particularly we are to observe two parts first that God did call to Adam Secondly the effect or contents of his calling The first is a proclamation the other the tenor and substance thereof The matter and contents of his calling is judiciall but as Gods song over is as well of mercy as of judgment Psal 101. 1. and his works of bountifulness as of severity and justice Rom. 11. 22. so will we proceed in the handling and declaring of this his speech first shewing his mercie therein and then speaking of them as they declare and set out his severity and justice Touching his mercy which he remembreth in judgement the matter thereof here contained is two sold First as Gods mercy hath been seen in these four points In sparing them In making them see their sinne In sending his Messengers to them And in comming himself to them First point So this is the first point and a degree of mercie above and beyond all in that as he came so he 〈…〉 to speak and talk with him which I doubt not to make the fist degree and step of further mercy These things considered that every use and action of God doth set out a new mercy unto man is a verifying of the gracious saying of our Saviour Christ Matth. 23. 37. quoties te congregare volui ut gallina pullos suos sed noluisti And this is a fault in Adam that he did not first goe to seek the Lord and crie to him ubi estu domine rather than God should come to him and say ubi es Adam or when he had perceived that God was walking towards him first This is his second fault that he did not prepare himself with fear and humility to meet the Lord and fall down low before his foot-stool for Shemey in policie saw it best when he had offended David and heard that he was comming into his Country again first to make haste to runne and meet him with submission and humility that so he might procure grace and pardon as indeed he did 2 Sam. 19. 19. 20. but Adam insteed of crying to God as David did de profundis doth betake himself to flying and therefore God as a friend pittying his estate doth pursue and follow him in his flight and speaketh to him in his silence and so preventeth him every way that he may be saved And all this is done to him to set down to us that men might be moved hereby to say as David doth I will sing of the loving kindness and mercy of the Lord my tongue shall ever be talking of his praise Psal. 149. 1. and that we might consess with thankfulness that his mercie is above all his works Psal. 59. 16. The second generall point is the tenor and contents of the voice and proclamation where we must note that this question ubi es is not vox ignorantis sed increpantis tamen clementis Dei For the tenor of the words doth savor much of mercy for when God had found Adam all hid he breaketh not out into the cruell and bitter invective as Shemei did 2 Sam. 16. 7. Come forth come forth thou murtherer and wicked one c. Which severe voice man deserved and God in mercy might have justly used but God according to his goodnesse
himselfe to pacifie his wrath and prevent the danger by praying to God and offering presents to him but of all his follies which are yet seen herein it most appeareth in that which Adam here useth for his purpose maketh most against him in that this which he useth and challengeth for his defence and appoligie is indeed the very occasion of his condemnation as we shall see in the next verse in which God maketh this his confusion of his nakedness wherewith he chargeth God to be the very ground of his occasion and interrogatorie which he cannot avoid nor finde any colour nor evasion for but to confess himself guilty Dixit verò Deus Quis indicavit tibi nudum esse te An de fructu illius arboris de quo interdixeram tibi ne comedas ex eo comederis Gen. 3. 11. February 5. 1591. NOW we are come to proceed in the judiciall part of Gods cause and manner of judgment concerning which we have seen before this order to have been observed First God sent a Sergeant to arrest him and ascite him to make his appearance to answer for that which should be laid and objected against him in the seventh verse Secondly he sent out an attachment more forcibly to lay hold on him and to apprehend him which he fled from in the eighth verse Then God came himself making search for him being hid and brought the Malefactor out to his arraignment and to answer to ubi es in the ninth verse which is his inditement and accusation Then God will have him make his plea to his inditement which he doth in the tenth verse pleading not guilty for though he confesseth the fact laid against him that he is out of his ubi and is fled and hid yet we see that he so confesseth it that he traverseth the right and lawfulness of that deed done by him which is quia and ergo saying God was the cause of it he could not doe otherwise for God spake so fearefully to him that he could not but flie and God made him naked and therefore he hid himself In saying which he seemeth so to maintain and uphold his doings as if he had said I have therefore done well in thus saying and hiding yea I should not have done well if I had done otherwise and so his plea is that he is not to be charged of any ill or offence in this behalf Now to this answer God maketh a rejoynder and answereth that plea of his by a double interrogation In which God first of all joyneth issue with him in that one point which is plain and evident between them both by his own confession namely that he was naked and then bringeth in such an ergo against him that Adam could not choose but confess his offence and could not conceal or shift it off any longer For God proveth to him that it could not be that he should come ever to the knowledge of his evill and shamefull nakedness but only by the act of eating the forbidden tree so that he taketh out of his own mouth and words confested that whereby he will make matter enough to judge and condemn him namly that he knew that he was naked and ashamed to shew his face for upon this point he joyneth issue with him and upon the strongest part of his quia and reason as who should say be it true which you have said stand to the words confessed already let us both grant and agree in this point and issue that you know that you were naked and ashamed I demand of you but this one thing answer me if you can How came you to know that you were naked thus he beginneth to debate the matter to the proofe let us therefore now see how he traverseth this point with him his reason must be framed after this form That which was evill Adam might not doe this is a morall ground but it was evill that Adam being naked should know it to be a shamefull thing and to hide therefore Adam in knowing this his nakedness hath done some ill Thus standeth the reason Now God would know of Adam how he knew nakedness to be evill and the reason of the doubt and question is because it is certain that Adam presented himself naked before he sinned without any shame or hiding therefore here groweth the question how he knew it to be so now Adam knew his nakedness was evill God asketh how he came to the knowledge of any evill q.d. who brought thee acquainted with this knowledge of evill there is no man in the world to teach it thee and there is no other means in the world by which thou maist attain to it but only by eating the forbidden tree which of this effect hath his name to be the tree of knowledge of good and evill Ex arbore didicisti ergo de arbore comedisti for there was no ordinary way or means to come to this knowledge by the decree and counsell of God either to the knowledge of evill by privation of God or else to the science of evill by wofull experience and sense of evill but only this way by eating of this tree forbidden This then is that point in which God joyneth issue with him to make and enforce him to confess the truth by which two points the one of joyning issue in one instance and so closing with Adam therein The other concluding by an invincible proof the breach and transgression of that negative Law of God non comedes c. We gather necessarily thereout that this is the right and orderly course of proceeding in upright judgment and determining of causes here taught and allowed by of God to be imitated and put in practise namely that after the indictment and accusation laid against any man for transgressing a Law either for doing evill forbidden or not doing a necessary God commanded that then the party so accused must be brought to his answer personally and permitted quietly and freely to put in his answer thereunto for the acquitting himself if he can For these are two other parts of Justice and right Judgment according to Gods Law and this is a good and a lawfull proceeding as we may see by the example and practise of the Church of God and this is called a course of Judgment according to law and equity 〈◊〉 10. 3. and as St. Paul saith Judge aright according to Law Acts 23. 3. of which every good just Judge must have a speciall care Another point of this proceeding further is that after the party accused and arraigned hath put in his answer and pleaded not guilty that then the Accusant doe goe forward and see the issue joyned with the Defendant and a plaine evidence and proofe of his act done to convince him and prove him guilty by his own words or deeds if he can For so doth God deale with Adam here saying thus It appeareth by your own confession that you knew your selfe to be
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
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
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
The only pretence for taking a second Wife is the example of Abraham Genesis the sixteenth chapter who for that he was without ofspring was permitted by Sarah his Wife to goe in to Agar that of her he might raise up Children but the case stood not so with Lamech for he had by his first Wife two Sonnes Jabal and Jubal and therefore it was not for the raising up of seed that he took Zillah Secondly But if he say these were not enough we shall see that the seed which he had by his false Wife did not 〈◊〉 to the increase of mankinde but to the destroying of it For if we 〈◊〉 the seed that God gave him by 〈◊〉 the shadow of a true Wife it was Tubal Cain who was the first that gave an edge to 〈◊〉 and brass that is the first Warrier and he that brought war into the world So we see Lamechs purpose in taking a second Wife howsoever he desired to increase the world yet by Gods just judgment turned to the destroying of mankinde for he brought forth Tubal-Cain one that was a destroye To this we add his Daughter whom he had by Zillah his unlawfull Wife whose name was Naamah that is fair which being compared with the sixt chapter we shall see that she was the overthrow of the world For the sons of Seth saw the daughters of men that they were fair and beautifull and that 〈◊〉 in them a lust after them so as it confounded that distinction of the holy Familie of the godly which caused the Lord to drown the world with a flood so that as well the Daughters as the Sons that Lamech had by his unlawfull Wife proved the overthrow of mankinde and therefore it was no good pretence to marry a Second Wife to increase it Thirdly To proceed one step further in the choice of a second Wife the example of David may be a good pretence who seeing a virtuous woman Abigal 〈◊〉 good to his first Wife to add a second in the first of Samuel the twenty ninth chapter so that the good quality of the second Wife may somewhat abate the sinne But Lamech took not Zillah for any such respect of virtue Zillah which is a shadow betokens lightness and 〈◊〉 Adah is an open place and withall signifieth a tireing and decking of her self and Naamah signifieth made beautifull So these three things were the cause hat made Lamech take his second Wife And as in these we see a plain description of the woman of the old world so we see also what manner of women they were that brought destruction upon the whole world Naamah that is beauty made is the mark of Jezebel in the second of Kings the ninth chapter and the third verse Who for that she was not beautifull of her self naturally painted her face Adah that is tireing and gorgeous apparell is a mark of the Daughters of Canaan when Deborah describes by their apparrell of divers colours Judges the fift chapter and the thirtieth verse Zillah that is lightness and wantonness sets out unto us the strange woman that is an Harlots behaviour Proverbs the seventh chapter and the tenth verse and of a wanton pace such as the Prophet describes Isaiah the third chapter On the other side Esther when sweet odours were offered her to purifie her self she refused and desired nothing but that which was naturall she did not make her self beautifull to delight the Kings eyes Esiher the second chapter and the fifteenth verse As for Adah that is glorious apparrell The holy women of old as Sarah that trusted in God did not deck themselves 〈◊〉 with broyded haire and putting on of gold or apparrell but with 〈◊〉 in the first 〈◊〉 of Peter the third chapter and the fift verse contrary to the wicked generation of Cain As for Zillah the wanton and light woman Rebecca covered her self with a Vail Genesis the twenty fourth chapter and the sixty fift verse These examples of good and evill women are set down first to correct and reprove such as tyre themselves like the women of the wicked generation and to exhort and instruct others to follow the modesty of godly and holy women for that is the use of the holy Scripture in the second of Timothy the third chapter that no man should take two Wives at once but as the Apostle tels us That every man have his proper wife and every woman her proper husband in the first to the Corintbians the 〈◊〉 chapter and the second verse that we should not ensue the steps of the cursed generation of 〈◊〉 or follow Cains seed in making choice of Wives for glorious apparrell for beauty and wantonness but to choose such as are vittuous as Boze chose Ruth All this is testified of Lamech by way of reproof and correction to himself and those that follow his example And as there is woe threatned to them that walk in Cains 〈◊〉 so 〈◊〉 bath a way that brought woe to him and his way was that he taught the Daughters of Moab to intice the Children of Israel by painting their faces and so made them commit whoredome with them Numbers the 25. chapter and the 1. verse therefore whosoever shall cause his Daughters by their wanton attire to allure the minde of the Sonnes of men they walk in Baalams way and shall be partakers of his woe Thus much for Lamechs marriage That which is set down rouching his Children followeth in the next verses In which part we are to observe Gods power First in blessing him with Children Secondly Gods providence in directing the matter First There is set down three of Lamechs children First Jubal that signifieth apportantem Secondly Jubal oblectantem Thirdly Tubal-Cain that is one that terrifieth maketh afraid Of which the bringing in is referred to store of wealth delight is referred to pleasure 〈◊〉 or making afraid hath his end in revenge In those things stands the facility of the first Enoch and of all those that dedicate themselves to this world For as we heard Cains Enoch sets his minde on things present nihil sperans quod sequitur but Seths Enoch which came on the seventh day hath a course by himself that is looked to things to come Thus by their names we see their affections and the same we shall see by their actions and professions Jubal is said to be a Grasier and not only so but the first that back'd horses and made other beasts fit for their uses for which they were appointed by God that is the first bringer in of all riches and wealth Secondly to Jubal belongs the invention of Instruments whether they be such as are to be played on with fingers or with the winde Thirdly Tubal-Cain was the first of those that gave an 〈◊〉 and point to brasse and iron and applied it to warlike use to the end he might have weapons to fight with and to 〈◊〉 all he world subject to him and his 〈…〉 Add 〈◊〉 this his fair Daughter
to come the first epistle to Timothie the fourth chapter and the eight verse Again to trust in God and not in riches is a better foundation not for our selves only but for our posterity I never saw the righteous for saken nor 〈◊〉 seed begging their bread Psalm the thirty seventh and the twenty fift verse The seed of the righteous is blessed Psalme one hundred and twelve and the second verse The second mean Prayer The second means to avoid this sinne is Prayer either with a moderate desire to pray with Salomon Proverbs the thirtieth chapter That God will give neither poverty nor riches or with David Psalme the hundred and nineteenth Incline my heart is thy Laws and not to 〈◊〉 And this is a good means such as a covetous man will 〈◊〉 admit For howsoever the sinne of covetousnesse be rooted in the heart of man yet when he considers the danger that he is in by the same he will pray that he were not covetous And howsoever the Apostle saith The prayer of a righteous man availeth mush if it be servent Oratia 〈◊〉 pravales James the fift chapter and the sixteenth verse yet God will sometime hear the prayer of a wicked man if it be not servent yet if it be offered up often it will not be in vain not by the violence or weight but by often rising up as the water that often falls makes the stone hollow The prayers of wicked men are turned into sinne if they be ordained to sinne Psalme the hundred and ninth and the seventh verse And God doth not hear them that ask to spend upon their lusts James the fourth chapter and the third verse But when wicked men pray against sinee and seek for grace to destroy sinne in them God doth not reject these prayers For Christ will not 〈◊〉 the smoking 〈◊〉 and the 〈◊〉 flashing of such destics in the 〈◊〉 of coverous men enough they be not so vehement as the prayers of righteous men Mathew the twelfth chapter Christ did not quench the small desire that was in 〈◊〉 at the first but accepted of it so that it grew to be a desire of shewing greater works of liberality Luke 19. The third 〈◊〉 The third means is Meditation Every covetous 〈…〉 these flashing desires in his heart that he were not to covetous As 〈◊〉 though he lived wickedly yet desired to dyethe death of the righteous But that those desires may be constant they 〈◊〉 wife from meditation which will stitre them up often For so they will be 〈…〉 ad meridiem Proverbs the fourth chapter and the eighteenth verte Whereas otherwise they are as the sudden flash of lightning that doth no sooner appear but is presontly gone Therefore that he may avoid this sinne the covetous man among all his thoughts of vanity I will goe to the Citie and buy and fell 〈◊〉 the fourth chapter I will pull down any barus and make greater I will act and drink Luke the twelfth chapter must 〈◊〉 these true thoughts which only keeps him from it First he must think of the means whereby he obtains riches Secondly of riches what it is to be rich and what riches are That he may consider of the means of getting riches as he ought he must think first To how many cares he is brought with the desire of being rich how infinite and 〈◊〉 his 〈◊〉 are that they are like 〈◊〉 he hath 〈◊〉 sooner rid himself of one care but another ariseth in his heart For when a man hath enough yet still he hath his cares They that want meat and drink doe but say What shall we eat and 〈◊〉 At 〈◊〉 the sixt chapter and the rich men that have to eat and drink are also car 〈◊〉 to 〈◊〉 more and to enlarge 〈◊〉 banos to receive more Lake the twelfth chapter therefore the Apostle saith well They that will be 〈◊〉 pearct themselves with many sorrows the 〈◊〉 epistle 〈◊〉 〈◊〉 by the sixt chapter Secondly to how many sinnes the 〈◊〉 man doth end anger his soul while to gather riches he sticketh not to sinne against God by oppression by deceit by peryury swearing and 〈…〉 Thirdly to how many judgments and 〈◊〉 of 〈◊〉 he is subject by means of these sinnes even while he is in this life 〈◊〉 That by means of his 〈◊〉 he is like no 〈◊〉 forever A sorrow 〈◊〉 to every sinne For whereas there is a sorrow due to every sinne which 〈◊〉 by repentance is remitted and 〈…〉 at the 〈◊〉 of God The sinne of the covetous man is so 〈◊〉 in him 〈◊〉 he cannot be sorry for it the more he hath the more he still desiteth and the neerer he is to death the more 〈…〉 his 〈◊〉 of covetousnesse Of restitution Without it no remission If he will be truly penitent for 〈◊〉 he must make restitution as 〈◊〉 Luke the nineteenth chapter 〈◊〉 〈◊〉 nisi 〈◊〉 non 〈…〉 But this is that which makes a 〈◊〉 mans sinne 〈◊〉 before God That he cannot make restitution which notwithstanding must be made and other sinnes require no restitution therefore Christ 〈◊〉 well That it is as hard for a rich man to enter into the Kingdome of Heaven as for a Camel to passe through the eye of a needle Matthew the nineteenth chapter When the young man was willed to sell all he had and to give to the poor he was very sore grieved so loath are they to restore that which they have unjustly gotten together But howsoever the Doctrine of restitution is durus serme yet it is sanus sermo The consideration of these four things that doe accompany the greedy desire of getting riches will make a man to avoid this sinne if he think upon them throughly Uncertainty of riches evils they bring The second observation is touching riches wealth it self If thou consider how deceitfull and uncertain a thing riches is for which thou hast brought thy self to so many inconveniences and such infinite cares so many grievous sinnes to so many judgements of God daily hanging over our heads for the same and into such difficulty of 〈◊〉 it will make thee avoid it therefore our Saviour calls riches deceitfull Matthew the thirteenth chapter and the twenty second verse And the Apostle saith they are uncertain vanity the first epistle to Timothie the sixt chapter The reason is because he that hath them to day may lose them to morrow and though they make mans life comfortable for a while yet they cannot prolong life The reason is because our life doth not stand in the aboundance of wealth In which words the holy Ghost gives them leave to imagine that if they be covetous they shall be wealthy and rich howbeit it is not any means that the covetous man can use that will make him wealthy for which of you by taking thought Proverbs the twenty second chapter and Matthew the sixt chapter The blessing of the Lord maketh rich Sola 〈◊〉 Domini Proverbs the tenth chapter
and the twenty second verse It is not early rising nor late sitting down Psalme the hundred twenty seventh But put case it be true which they imagine with themselves yet their life stands not in the riches so gotten It is indeed probable that a covetous man shall soon attain to riches For all is fish that comes to net with him he will not refuse any gain be it never so unlawfull If it be panis fallaciae if it be pretium sanguinis he will put it up And as he hath more means to get so he spares more than other men doe He doth no good works he distributeth not to the necessity of the poor magnum 〈◊〉 parsimonia and flesh and blood alwaies perswades her self of the best and never doubteth of any hurt The rich Merchants say with themselves We will goe and buy and sell and gain James the fourth chapter never thinking that they shall lose The rich man thought with himself I will eat and drink and take my rest but never thought that he should dye Luke the twelfth chapter So we alwaies dream of the best and never fear any evil We will drink strong drink to day and tomorrow shall be as this day and better Isaiah the fifty seventh chapter Again they may pretend further cause for the sinne of covetousnesse Aboundance makes a man abstain from many sinnes which poor men fall into of necessity For poverty makes a man to steat Proverbs the thirtieth chapter Therefore the Apostle willeth that if any man will not steal he must labour with his hands Ephesians the fourth chapter Aboundance sets them in case that they can doe many good works when the borrower is a servant to the lender as it is in the Proverbs The rich man is free from this inconvenience 〈◊〉 est abundat omnibus Riches doe make a man glorious But though all this were true yet Christ saith that life stands not in riches as the Preacher speaks by way of permission to the rich man Goe too take thy pleasure but for all this know that God will bring thee to judgement Ecclesiastes the eleventh chapter So doth Christ give them scope to conceive what opinion they think good of Riches Put case thou through thy covetousnesse hast aboundance yet thy life consists not therein that this is true That man is not a whit longer lived for his wealth the Scripture shews Divitia non proder unt in die 〈◊〉 Proverbs the eleventh chapter and the fourth verse Though hand be 〈◊〉 in hand yet it shall not serve the turn the rich man dyeth as well as the poor Psalme the thirty ninth but how powerfull this is to restrain covetousnesse appears by this We will doe nothing in vain much lesse suffer in vain The Apostle 〈◊〉 〈◊〉 the fift chapter Wh le we are in health of body we know our riches doe us great service but if death draw neer we are ready to say with 〈◊〉 Genesis the twenty fift chapter Behold I dye and what will all this wealth doe me good Christ saith not Be not covetous for you shall not be the richer but Be afraid of covetousnesse for your life stands not in aboundance of riches to put thee in minde to provide for another life rather than for this For albeit the covetous and miserable man hath misery in this life because he disquiets himself in vain Psalme the thirty ninth and therefore is called a 〈◊〉 or man-slayer yet his future misery being 〈◊〉 with the misery of this life makes him more miserable While he is in his 〈◊〉 it is well with him though he have many worldly cares But when he is put out of his office and shall be called to account How he came by his office and how he hath behaved himself therein How he got his worldly wealth and how he hath distributed the same for the relief of his poor fellow Saints Then it he be found faulty in his account his misery is farre greater than ever it was in this life Luke the sixteenth chapter Christ takes away from covetous men the opinion of life and wills them not to think that they shall live the longer for their riches And seeing they must dye and after death commeth the Judgement Hebrews the ninth chapter it is their part rather to lay up a good 〈◊〉 for the time to come 〈◊〉 lay up their treasure in Heaven Matthew the sixt chapter becanse as they heap up riches unjustly so they 〈◊〉 up wrath for themselves against the day of wrath Romans the second chapter Though covetous men think themselves well while they live yet Christ tell them They must dye that they should take 〈◊〉 that it may goe well with them after death That when they have layd down these earthly tabernacles the second epistle of Peter the first chapter They may be received into everlasting tabernacles Luke the sixteenth chapter Nam cui haec non adsunt is caecus est nihil procul cernens oblitus sese à veteribus peccatis suis fuisse purificatum Quapropter fratres c. 2 Pet 1. 9. Decemb. 3. 1568. THE Prophet David saith Psal. the fourty ninth Man was in honor when he was first created but continued not in that state the space of a night but became like a beast that perisheth So that as God made man so honourable a creature that he thought he might be God So when man in the pride of his heart would be like God be became a beast a beast not only in body for that he dyeth as they doe but in soul For if we consider the understanding part of the soul and the knowledge that man hath in the same He is foolish and ignorant even as a beast before God Psalme the seventy third and the twenty second verse and the rebellion of his heart is such that he is compared to horse and mule Psalme the thirty second This is our downfall But God of his rich mercy will not have man continue in dishonour though he lost that honour which God gave him in the beginning And as man would not continue in honor one night so God would not suffer him to continue in dishonour one night but presently after his fall gave him this pretious promise That howsoever man had made himself a beast yet God would not only make him a man again but partaker of the divine nature the second of Peter the first chapter and the fourth verse Which promise albeit it begins to be performed when we apprehend it by faith yet faith only doth not make it perfect but we must unto faith add virtue to virtue knowledge to knowledge temperance patience godlinesse brotherly kindenesse and love And these virtues if they concurre doe make man partaker of the heavenly nature At the first the Doctrine of Faith in Christ was hardly received or men thought to besaved only by Works And when they had once received it they excluded the doctrine of good Works All the difficulty that
separation from the Temple which was but a type of that place was so grievous to Davids soul as he had no rest in his spirit and thought himself in worse state than the Sparrow till he had accesse to the Citie of God Psalm the eighty fourth Much more grievous is it to be separated from heaven If of the Church on earth it is said there are gloriosa dict a de te Psalm the eighty seventh Much more glorious things are spoken of Heaven whereof to be deprived will be a great grief for this place hath all things which may commend any place Of light it is said Lumen dilexit oculus but this place hath no night but continual light from the Lord himself Apocalyps the twenty first chapter If society doe commend a place then this place is commendable quia janua ibi aperta If immunity from pain there is neither hunger nor thirst nor cold If joy then there the elders sing continually the praises of God Apocalyps the twenty first chapter Therefore to be excluded from this place which is so to be desired is a great punishment Again To be separated not only from so good a place but from such company not only of holy Angels where if it were a great blessing to lodge while they were clothed with mortality Hebrews the thirteenth chapter then it is a greater blessing to dwell with them in this perfect 〈◊〉 None of the saints who albeit on earth they be despised and called fools Wisdome the fift chapter yet shall be glorious in heaven and not only their souls but their bodies made like the glorious body of Christ Philippians the third chapter and the twenty first verse of whose company to be deprived will be a grief but to be cast out of the company of Jesus Christ who when he did give but a taste of his glory it was so glorious 〈◊〉 his Disciples Matthew the seventeenth chapter so as they said 〈◊〉 est nobis hic offici will be a great grief for there he shall be in perfect glory at the right hand of God where he now 〈◊〉 which shall much more rejoyce us than these drops Lastly If the comfort of Gods 〈◊〉 in earth where the light of it is greatly eclipsed and darkned doe afford more comfort than 〈◊〉 of corne and oyle Psalm the fourth then what a discomfort will it be to be separated from the light of it when God shall shew the brightnesse of 〈◊〉 but even then shall the unprofitable servant be cast out from beholding the same Secondly That which doth aggravate his punishment is that this separation shall be done with violence cast him out not bid him goe out or lead him out The separations that are made from the Church militant are not done without great difficulty no man would willingly be 〈◊〉 But it will be a farre greater grief to be separated from the Church triumphant but howsoever they be unwilling yet they shall be separated violently no man will willingly come to judgment at the last day but God will bring every thing to judgment Ecclesiastes the twelfth chapter He that doth evil hates the light John the third chapter but we shall be brought to light whether we will or no and death which is a preparation to the last judgment is fearfull So as no man willingly dyeth nay we make many pleas becaule we would not be separated we say Lord have not we prophecied and yet Christ tells all will not serve the turne Matthew the seventh chapter Not every one that saith Lord Matthew the twenty fift chapter When did we see the hungry or naked c. But Christ for all that we are so unwilling to be cast out tells us In as much as you did it not c. So that albeit man will not goe out of himself yet he shall be cast out with violence which makes his punishment more grievous Thirdly This separation shall be with contumely and disgrace to be thrown out of the company of the Angels is a disgracefull separation Many times Malefactors though they suffer for their offences yet have no disgrace offered them But the unprofitable servant shall not only be punished with the losse of this heavenly place but shall be cast out to his shame for he that dishonoureth God by burying his talent bestowed upon him God will punish him with dishonour and disgrace Them that hate me I will hate the first book of Samuel the second chapter Secondly The place into which he shall be cast is utter darknesse The Apostle when he saith Ad quem ibimus 〈◊〉 habes verba aternae vitae John the sixt chapter and the sixty eighth verse tells us It is an excellent thing to be in presence of them that have the words of eternall life but it is farre more excellent to be present with eternal life it self but not only to be deprived of his presence but to be cast into utter darkness is extreme misery If we might be choosers for our selves as the Devils choesed to goe into the hoggs 〈◊〉 the eighth chapter and the thirty first verse So if we might choose some place if it were but to return to the world again it were some mitigation but when we have not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is greater cause of misery we are not only deprived of light but cast into a place of darknesse And this punishment is very just that the unprofitable servant should be cast into darknesse which did darken his talent and hid it as the Prophet speaks of cursing Psalm the hundred and ninth He loved not blessing then let it be farre from him So quia non dilexit lucem non veniat ei lux extinguit scintilla gratiae ne videat lumen gloriae Which punishment how grievous it is appears for that the beholding of light as the Preacher saith Ecclesiastes the eleventh chapter is so comfortable to the eyes As Paul was out of hope of recovery when he and the rest could see nothing but darknesse Acts the twenty seventh chapter And God plagued the Egyptians with darknesse as the greatest plague he could lay upon them And the Apostle to shew the grievous punishment of the evil Angels saith They are reserved under darknesse the second epistle of Peter the second chapter for tenebrae formidolosae Again He is punished not only with darknesse but also with weeping and gnashing of teeth A man may have some comfort in darknesse it is the best time to sleep and meditate but the unprofitable servants being cast into darknesse shall have neither of these comforts to mitigate his punishment For there he shall feel the worm of conscience gnawing him which shall never dye and be tormented with the fire that never goeth out Mark the ninth chapter He shall have all things that may continue and increase his weeping But in these words the Holy-Ghost pointeth out two things The certainty and the measure of weeping in