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senseless, and of foolish desire, we must not hear them, bur above all, not woids contrary to Gods word, for vox del fr*tifUns commanded him not to eat, vox uxoris difuadens peri waaed chc contrary , yet he heard the voice rather of his Wife than of God 5 so the fault is disobedience to God which is not alone, but is accompanied with another fault called Jgnavia, negligence, carelesncfs, not regarding Gods Commandcmcnt. This laying the bridle carclefly on the neck, is to be subject to her Voice that was subject to him, and by such negligence was drawn to transgression, the very act : It was no excuse to foab that he had Davids letters to murthcr Urids, as it is a Sam. 11.14. nor Solomons Idolatry was not to be excused because he was pcrlwaded thereunto by his Wives : It is a great offence non contristari mortiferas delitiat, not to be sorry for deadly delight : The pleasing voice of Eve was no excuse to Adams breach of Gods Commandcments. >. The disor- The other branch is the disordered act of Adam) which is a scdcred Act. cond degree of sinne ; for to have heard the voice of his Wife, and thereto have stayed and not to have sinned, had been worthy commendation: to have renoembred the voice of God and not regarded the voice of Eve had been commendable : before heheareth the voice of God, but here he obeyeth the voice of Eve. Out of this act of sinne the Fathers gather two Circumstances; the first is, that the voice of God might easily have been obeyed; of all the trees in the Garden thou moist eat, de ill'Aarbore, of that one tree alone thou shalt not tat t in such plenty one might have been sorborn : so thatgreat was the disobedience when so small a matter commanded by God was Doc obeyed by Man : according totharof St. Austin upon this place, Magna tstiniqultav, »bi non magna obeditndi difficulty; here is great ingratitude, not to forbear this one having all other in aboundance: The Second Circumstance in this act of sin is to doe it though charge were given before to the contrary withpainof death, in the 17.0s the former Chapter, Icwasotherwise with Paul, a Cor. ij. he remembretb their obedience to be with fear and trembling : Not death shall separate faul from his obedience, but Adam was disobedient, though r'eath were denounced, disobedient to death; so that the aggravating the act is the contempt of Gods denouncing of death and punishment. So much may suffice of the Fault.

The Punisli- Now touching the Punishment. Cursed is the earth for thy fakt t in mentor Penal- forrB1v Jhalt thou eat of it all the day es of thy life, &c. tie' I consider this Punishment of Adamzitex two forts, either as a

Sentence or as a Law. Now we will speak of it only as a Sentence; hereafter, by Gods patience, we will handle rhe othcrasa Law. Herein we will consider the proportion of that Fault, kwith the Punishment, with the Fault, and with the Act ir self t In the Sentence arc two Punishments : The first, cursed be the earth for thy fakt, &c The second, in the sweat of labour Jhalt thou eat thy bread till thou return to dust3 for dust thou art and to it Jhalt thou return : The

one one part ot the Punishment isa hard lite, the other a corruption by death.

As Eves, so Adams punishment is in proportion : First his desire^ ia Proportion.1 was unlawfull and the Act was sin $ for according to 1. ofSt. J-amt: k 5. When lust conceiveth, it bringtth forth ftnnt 5 andfinite, when it is finished bringetb forth death : Eves lust made her sinne and (he was punished .• Adams neglect to suffer an Inferiour to prevail against God, is punish :d with labour, tor labour \sprna ignavu^ and Mans ingratitude to God is punishment with the Earths ingratitude co Man; he was disobedient, the earth shall be unfruitful! j* he offended in meat, and he is punished in his meat } the earth that should feed him, is cursed for him % he offended in unkindness active, he is punished with unkindness passive j he dealt unkindly with God, he shall suffer the earths unkindness : Eve her punishment was in bringing forth life, Mans is in bringing forth living to maintain and nourish Jife,which is a great difficulty *, both have their pain, labour, and sorrow .* Hers is in intension, great but fora few houres; his is great in extension, to indure all the dayes of his life. And so much generally of the Punishment.

Now in particular: the first pan of mans Punishment is in his Inhhmett. meat .• Men must needs have whereof to eate,f or life without living and maintenance will not be preserved : there is not only a bringing forth of Children, but there ate also cur& economics,, houshould cares : meat and cloathing must of necessity be had, according to that of the Wife man, Preacher 6.7. all the labour of man is for his mouth, and the 16. of the Proverbs and the %6, is to like purpose; he must eac, and the hearb of the field must be bis meat 5 fuell must maintain the fire, and meat must maintain life 5 Adam came of the earth and must live by the earth 5 the earth that was his Mother must be his Nurse, and from thence mankinde must be maintained, even all, the meanest and the Monarch \ for as it is Preacher 5.8. the aboundance of the earth is over all: the King confisteth by the field that it tilled.The hearb of the field & bread was the only sustenance of the Patriarchs before the Flood,but after the waters had taken away by over much moisture the strength that was in hearbs and breadjGod gave them then other meats & drinks of strength, in the 9. Chapter of this Book 20. Noah plantedVineyards, and drunk the wine thereof: But that Adam a here to ca-, is the hearb of the field and the bread of his own labour : These two were able to strengthen mans hart, as it is said of the one, psalm. 10415. So long as Adam was obedient unto God the earth yecldcd all aboundance without travell ot it self 5 for thorns there grew fine trees, for nettles the myrrbt tree, as it is Isaiah 55.13. then was the earth a kinde and fruitful Mother, but by this course of mans disobedience the earth is become a Step-mother, and without labour she yecldcth no sustenance; yet for all mans labour it may yecld barrenness, according to Jeremie li. 13. they have sowed wheat and reaped thorns 5 thejhave no profit of their labour because of Gods anger* ^

Ss 3 Upon

Upon the Malediction ot the earth tollowcth a necessary consequence of mans labour 5 for it the earth that was blessed beforc,thc 1 a. of the 1. Chapter, is here cursed for mans sinne, the fruitfulness must be recovered by mans labour 5 so that labour is aconfeThreethinti qUencc of the earths Curse And in this Curse we observe these intbecursc. j*hrcc things First the earth it sclsis cursed : In the 1. Chapter wised / God said that the earth shouldyeeldhearbs with feed, and trees with fruit of it self, it was so : there was fertility and fecundity by Gods breathing : that in the Scriptures is called abided field, wherein is plenty : If man had stood upright there should have been plenty without pain taking*, yet man should not have been idle, there should hare been labour with pleasure, but sinne hath made it with pain. The st: ffe of bread should have indured5 but God will break thestaffe . of their breads Leviticus 16. 16. There shall be no more plenty but penurie and of it self germinabit (pinas dr tribulos, it shall bring .Secondly the forth weeds, thorns, and thistles, and tnaboundance. The second thing c«se: jS tne <jausc of the Curse, for thy fake. In the 3. ofHabakkuk 8. The question is, whether God were angrie against the Rivers, the Floods, and thcSea? as much to fay they have not offended. Heretheearth hath done no offence : it was not cursed for it self, nonin fe, fedproffer te in quantum malcditfa suit propter tc : It is all one to the earth in regard ot it self, whether ir be barren or fruitsull, for when it doth fructifie it is not for it self: it is insensible of punishment, „ but it is all for mans fake. Man is as the great Sphear, the primunt mobile to the other Creatures 5 his obedience to God drawesthe obedience of Plants, Trees, Beasts, and all the Elements unto him: during his obedience all Creatures are serviceable unto him; but afterwards the earth was unkinde, and as he moves all Creatures move with him : if he move against God all move against him. The originall world of mans integrity was aMirrour, for the ancient Fathers are of minde that the Sun was* more clear, the waters more pleasant, the earth more fruitful!, all things more perfect; then all the trees of the field did clap their hands, as it is the fifty fifth of Esaj the twchh vcrlc ; But man, changing, all was turned upside downe, all things were changed 5 the Sunnc was dimrr ed, the waters overflowed, the ayre with cold pierced, the earth was barren and herbs poyfonfome, and the one and thirtith of f-ob verse the founith,requiteth that of the fifty fifth of Esay afore mcntioned:7'^files grew instead of wheat, andcockle instead ofbarley, and as it is in the hundred and seventh ffalme and the thirty fourth verse, God hath turneda fruit full landinto barrenneffie, the cause is given, because of the wickednesse of the Inhabitants. In the twenty sixth of Leviticus, ihe eighteenth, twenty fourth and twenty eighth verses, God faith, // they will not obey for love nor for scare, hee will punish them seven times more according to their finnes, and yet seven times more then that, andif for all this they will not obey him, but walke stubbornly, God will chastise them frontstven to seven times more, andstill increase their punishment fe. ven times. The causes must bee distinguished, the earth, of it seise, 1 before

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before was fruicfull, now of it (elf it is infertile, because the Creature Mm it (ubjefi to vanity, in the eighth of the Romans and the twentieth verse, and as ic is in the twenty south of the Prov. and the thirtieth verse .• the field of the Sluggard is grown over with thorns and with nettles; If man be sluggish the earth must be fruitless 5 so that theeirth must be laboured, and that labour must be qualified 5 the' labour must be great, else it brings forth the cockle for corn; this is the perfection of punishment; for according to the sixth of the Hebrews and the eighth verse, Thefieldthatbearish thorns and thistles is netrunto cursing, whose end a to be burned; and this labour must Thirdly, Labe continued, which is the third thing 5 the continuance of it, which t»r continued, is of three sorts. First, It is not simple labour fora day or two, but cunfiti diebtte vita, in youth and in age even to death, as it is in the nineteenth verse, In the sweat of thy face shalt thou eat thy bread till thou return to earth. St. Austin faith there isperpetua corruptio and yerpetuui labor, sloth is punished with continuance of labour: in the second of SamueH the eleventh chapter and second verse, thy idlcnenefs fell to lust , and as it is in the first to Timctkie the fifth add the thirteenth, idleness leadeth to all sinnes. Secondly, It is continued with patience; what if thou labour and it bringeth fonhstinas & tribulos, thorns and thistles, yet must thou bear it, and labour still in the sweat of thy face? like him that planted a Vineyard with much pain and great cost, and he looked it should bring forth grapes, and it brought forth wilde grapes; and is it is in Psalm 127. the labour it in •vain unless God bleffe it: Plenty com met h not by mans labour but by Gods mercy: Vain therefore were they, the first of Habakleuk the fifteenth, That took fish with the angle and the net, and gathered it in their yarn; and when they had done, did sacrifice to their net and burned Incense to their yarn, because by them they thought their portion was fat and their meat pUntious: Their labour is even nothing without Gods blessing;, lest as in that place of Habakkuk, they should deitie their own labour: though the earth be unkindc labour th u still, and boast not of thy labour lest it be vain. Thirdly, as it is in the 10. of the Preacher the 10. If the Iron be blunt it must be whet to have an edge, and if need be of a better edge, then it must be whet with more strength: And here if great labour will not serve greater must be added, harder labour must be used, it must be labor fudoris5 if thou wilt havehearbs for thy meat only smalcr labour will serve, but' •isthou wilt feed upon bread, thou mustufe much labor, thou must labour and sweat; thy nutriment must be by an excrement, bread is the interest of thy continual; labour : this is the yoke of the sins of /Uam. God in punishing the Israelites will remember the land which he .gave them, Leviticus 26.41. and they must safer the punishment of their iniquitie; yea, whenyou (hall remember your own wickedness, yee shallfudge jour selves worthy destruction for your iniquitie f\n the thirty sixth oiEzekiel and the thirty fifst: PjiulMtbe first of the Corinthians the ninth and the fifteenth, faith /'/ were better for him** ,jt die than not to doe hit duty. .

1 Now

i

Th; use .,f'.the Now this sentence upon Adam harh this use for us, fyinttfrtri-
Scripiure. tnc thorns arid thistles when we walk in the field lpcak to us

as Gods book doth, and make us a Sermon, telling they should not
have grown there but for us, the earth should not have been cursed
with barreness but for our wickedness if the thorn prick, or
the nettle sting thee, it will fay hoc proper teh I was first brought ,
and still I grow to make thee remember thy obedience 5 so that
the very nettle that is good for nothing shall put thecin mjnd of thy
fault {-Be not angriewith the earth if it be barren, for it will fay
it was so nonpropterje, fedpropterte. To conclude this point well
faith a Father, we mult have not only fenfum per/id in corpse, the
feeling of punishment in our body, bur fenjum ir* divin* in wunts,
the secliog of Gods wrath in our foul.

But now not to leave you plunged in despair with consideration of grievous punishment, in a word I will touch the alay of this punishment : be comforted, though God be just yet he is merciful!, non est Crux fine Christo, hast thou a Cross then hast thou Christ to Merde« in this comfort thec. God hath left five signes of his mercie in this seoSentencc are tence, which the ancient Fathers term vestigiamiferanti/gratia, imfive* prefflcms of Gods mejcifull favour. The first is, non dtxit maUdi

£itu tu, cursed be thou, as he said ro the Serpent, but terra maledttla, cursed be the earth : the nature thatsinne^l is not cursed, nor is it like Cains curse in the f durth Chapter and eleventh verse, for there is he cursed from the earth$ but here the earth of which Adam was %l made, not Adam himself was cursed. Secondly, he is punished but with a little labour to his great finne, with a watry drops of sweat, and the sweat is but an casie sweat of the face, not like Christs sweat in his prayer, the twenty second of Luke the fourry fourth verse, which was like drops of blood trickling down to the ground. ^; Thirdly, God might have suffered the earth to have been fruitless let man have laboured never so much, but that man for all his finne, yet with his labour shall make the earth fruitful!, in my opinion is a great mercy, which I ground out of the one hundred twenty eighth Pfalme : when thou eatest the labour of thy hands, faith David, thou shalt be blessed,: It is a blessing when the Wife is fruitsull as the Vine upon the house fide, when thy children are as the olive pUnts about thy Table : and it is a blessing that yer with labour the earth (hall bring forth fruit: It is a comfort that your labour Jha/lnot be in vain, as St. Paul speaketh, the first to the Corinthians the fifteenth and the fifty eighth. God in mercy sendeth rain to water the earth, what to doe f Isaiah tclleth you in his 5 5 .cha ptcr and 1 o.\ericyto give not only bread tp the etter but even feed to the sower : It isa comfort when we so we that we shall reap , he that Joweth, ear et h, reapeth, thresheth, doth it in hope, the first to the Corinthians rhe ninth chapter and tenth verse. God giveth bread to the hungry and the seed to further increase by labour, dat acquifttum, that thou hast gained through thy 0. labor. Fourthly, it is a great mercie to call it panistum, thy bread, thou (halt eat of thy own bread 5 rhis is mercy, I fay, to terme that

mans

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