Note.

Gods favour

better than life.

Thirdly, in refpe&t of God; of whom Angust. faith, God beftoweth on fome men the bleifing of long life, because he will be known to be the Author of it: But left we should think there is no other life but this, therefore he taketh the bleffing of long life from fome of his fervants, to shew that there is another life, wherein they shall be partakers of the promises; for it God doe not reward the godly in this life, doubtleffe it standeth with his juftice to reward them in the world to come. God will try the patience of his fervants, and the obedience of them that keep his commandements, Apoc. the fourteenth chapter, and the twelfth verfe; he will have it appear, that we are not mercenaries and hirelings, that ferve him for temporall benefits. The Children of God are not fuch as Satan thought Fob to be, that is,one that would not ferve God for nought; and God to fhew that Fob ferved him, without any fuch refpect of present reward, took away all that he had, and fo made the patience of that holy man appear. So Abel ferved not God for a temporall reward; he was as willing to facrifice himself, as the lambe which he offered fo is it with all godly Saints. The Apostle St. Paul cared not for his life, fo he might finish his course with joy, Alts the twentieth chapter; They esteeme more of Gods favour than of life, Pfalm the fixty third. And therefore Abel faid with himself, I will rather forgos my life, than not offer to God fuch a facrifice as fhould please him: Where. by we fee Gods end in depriving of the godly of outward bleffings, that it is to try their patience; and though they dye, yet death ito them no loffe, but advantage, as it is in the firft chapter to the Philippi ans: 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 promife of long life, much better than if he fuffered them to continue long in the flesh; for no man liveth so long but his life shall have an end; & nihil eft longum, quod finem habet : If in ftead of vanity and forrow, he have happineffe and glorie, he hath no cause to complain. Befides, the Righteous though they dye never fo foon, yet they shall be had in everlasting remembrance, as it is in the one hundred & twelfth Pfalm; And the memoriall of the just is bleffed, in the tenth chapter of the Proverbs: No man but would with to be in Abels cafe, to enjoy everlasting happineffe in heaven, and to be praised of men on earth. Ifthe husbandman bruise the grape on purpose to make wine for the comfort of the people, they have no canfe to complain of his dealing, fo 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 Apoftle faith; in the eleventh chapter to the Hebrews, Abel defun&tus loquitur. But what is that which he speaketh, Noli amulari? That which Abel faith is, Fret not thy felf, because thou enjoyest not the outward bleẞings which the wicked have: It was my cafe faith Abel, I ferved God carefully, yet I lived not long upon the earth, I offered unto God of the fatteft of my sheep, whereby God was pleafed,and yet was for that and for

по

no other cause hated of the world. Propter juftitiam, non folum odium fratris fuftinui, fed etiam mortem; as I have done, fo doe you. This is the juice that is given us to drink, out of the example of righteous Abel.

Quamobrem dixit Fehova Kajino, Ubi est Hebel frater tuus? Gen. 4.9. qui dixit, Non novi: An cuftos ego fum fratris mei ?

Hat the death of Gods Saints is presious in his fight, Pfalm August 15. the one hundred and fixteenth and the fifteenth 1599. verfe, it appeares as by many other arguments; fo by this, that he maketh inquifition for their blood, Pfalm the ninth; for at this verfe God begins to hold a judgment concerning the wicked and unnaturall fact of Cain in murthering Abel, which judgment is continued to the fixteenth verfe; 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 fet down his repriving, or mitigation of his punishment. But before we proceed we muft call to minde that this is the fecond judgment which God held: The firft was held upon our Parents in Paradise, Genefis the third chap er: This fecond is held upon Cain out of Paradite, from whence we gather, that albeit man was now cast out of Paradise, yer not out of the compass of Gods providence, as the Apostle faith, Though we beleeve not, yet he is faithfull and cannot deny himself, in the fecond to Timothy and the second chapter, fo whether we be in Gods favour or out of it, yet his providence extendeth to us; which providence of God hath appeared in nothing fo much as in the difcoverie of blood, for albeit Cain were out of Paradife, yet he was not out of the reach of Gods providence fo far, but God knew well the murther which he committed, and therefore calls him to account for it; and many fuch teftimonies doth God daily fhew of his providence in the discovery of bloodshed, which make men confels verily there is a God that judgeth in the earth, Pfalm the fifty eighth.

for

cair not out of the reach of Gods provi

dence.

Secondly, from hence we are to note, that whereas the firft Judgment in Paradife was for an offence committed immediately againft God himself, and this for an offence done to man; so his will is, that juftice fhall proceed, not only for trefpaffes done against himself, but when we offend one against another: Therefore in the Commandements of the Law, God hath allowed one Note. 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,

another; as Cain for the tinne 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 fecret or inward working of his fpirit, which is the ufuail 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 pofteritic of Abel by imitation; and alfo matter of terror to the wicked, which are the offpring of curfed Cain: For albeit it feemed God had no care of his faithfull ferv.nt Abel, in that he fuffred him to be flain; yet we fee he takes care for his blood, fo that it fhall not be fhed, 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, Pfalm the one hundred and fixteenth, and that whether they live or dye they are the Lords, in the fourteenth chapter of the Romans, for as both our bodies and fouls are Gods, in the first to the Corinthians, the fixth chapter and the twentieth verfe, so no doubt but he takes care of both; wherewithall we are to obferve that God is focarefull of his fervants, that he careth not for himself, to fhew 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 firft to his hand, not making choice ot his facrifice as abel did: And again, when notwithstanding the Sermon which God preached to him, he doubted not to proceed from one finne to another, till at last he had murthered his Brother; but yet God calls him not to account for thefe, but only for the wrong which he did to Abel his Servant : God feeth our and fo the godly fee to their great comfort, that howsoever in regard of prefent afflictions, God feemeth to have caft off all care of them; yet he will forget himself, that he may be mindfull of

Note.

A comfort.

wrong to revenge it,

them:

be

The point of terror to Cain and his pofterity is, that howsoever they perfwade themselves, Pfalm the ninety fourth and the seventh verfe, The Lord fhall not fee, neither will the God of Facob regard it: yec here we have a plain inftance, that God doth fee Cain murther his Brother, though he doe it in the field; He feeth Sarah laugh within her Self behinde the Tent dore, Genefis the eighteenth chapter, His eyes hold the way of the Adulterer, though he wait for thetwie light, and say no eye fhall fee me, Fob the twenty fourth chapter, and he doth not only fee them and their works, but videt & requiret, in the fecond of the Chronicles, the twenty fourth chapter and the twen y fecond verse, that is, as Fob 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 fo fecret, whether good or evill, Fob chap. 19. Ecclefi aftes the twelfth chapter and the fourteenth verfe; wherewithall we are to note, that that is here verified which Fehn fpake in the fecond of Kings and the tenth chapter, that is,that no word of the Lord fball fall to the ground. For before Cain had committed this murther, God told him,If thou doe evill finne lyeth at the dore. And we see here,

that

that albeit Cain uted all the means he could to cover his fact, yet it is discovered by God, and though his finne feemed to be asleep, while he concealed it wit in himfelf, yet God will not fuffer him, but wakes him out of his fleep: And fo we are to know, whofo- Note. ever are guilty of thefe or the like finnes, that we cannot keep them fo clofs, but he that hath the key of David, will open the dore of our confciences, and bring them to light.

The Examination ftandeth upon two parts, first Gods Question, and fecondly Cains Antwer.

In the Queftion we shall fee that the wayes of God are Mercy and Fuftice, Pfalm the twenty fifth.

conic flion of

finnc.

Firft, Touching his Mercie; if we ask what was Gods intent in asking Cain this Queftion? we shall finde doubtless that it was not to learn where Abel was, for he knew that Cain had flain him, though Cain thought within himself that his fact was unknown to any. For this intent, St. Ambrofe tells us what it was, ignorantiam fi. mulat, ut confeßiones urgeat; and as Auften faith, non interrogantis ut difcat, fed invitantis ut pæniteat; the gate of repentance is confeffion The gate of rg of finne, and God makes as if he were ignorant what was become pentance is of Abel, that fo he might provoke Cain to confefs his fact, and fo conc confequently fhew himfelf forry for it; for the fore or wound cannot be healed fo long as it is kept fecret, but when it is disclosed, the Phyfition is willing to cure it; and as a Judge is the more provoked by the importunacy and obftinacie of the offendor, so nothing doth appease him fo much, as when the offendor doth willingly confefs his fault, and by voluntary confeffion fhew that he hath grace. This was that which God defired in asking this Question, and the reafon is, that Cain by his voluntary confeffion, if he had not been hindred with the hardness of his heart, might as Foshua faid to Achan, Fofhua the feventh chapter, Give glory to God, that is, by accusing himself to clear God: We must confeffe that we are Tétwv äitios nyì il rappoì, it was Cains part to have confeffed, that as he was the caufe of Abels death, fo he flew him being not inforced thereunto; but ufing all means he could to dispatch him, and that God is not to be charged for his death in any refpect, for that he laboured before by all means to difwade & withdraw him from that vile fact. Touching which voluntary confeffion and accufing of our felves, the Fathers out of Proverbs the eighteenth chapter and the feventeenth verle, fay juftus in principio fermonis est accufator fui, and they read these words of the Prophet, Ifaiah the fourty third chapter and the twenty fixt verfe, dicta iniquitates prior, ut juftificeris, for way to be juftified before God, is to accufe and condemn our felves, for it is a thing acceptable to God, that we accuse and judge our felves worthy to be destroyed for our iniquities, Ezekiel the thirty fixt chapter and the thirty firft verfe; for as the Apostle faith, the judging Judging our of our felves is the way not to be judged of God, in the first to the Corin- felves, we pres thians the eleventh chapter, for by this means we prevent his judgment; fo that Gods intent herein was an intent of mercy, wherein

the

Ggg

WC

vent Gods
judgement,

Note.

Gods mercy.

we are to oblerve these three qualities whereby God draweth men to repentance, his goodness, and his long suffering, and patience, Romans the fecond chapter and the firft verfe, which goodness of God towards Cain appeares herein, that having already ufed perfwafions and prefervative phyfick to keep Cain from finning, he contents not himself, but miniftreth medicine curative now he hath finned. Here the words of the Prophet are fulfilled, Pfalm the fixty fecond and the eleventh and twelfth verfes, Semel atque iterum loquutus eft Deus, and both fpeeches of mercy; the first in the seventh verfe, ne peccet, the fecond in this verfe, ut fi peccaffet, pæniteat: The firft fpeech was as the Apoftle fpeaks, in the firit to the Corinthians the tenth chapter, qui ftat, videat ne cadat, but now that he is fallen, he fpeaks again, ut refurgat & pæniteat, Feremiah the eighth chapter and the fourth verse, Shall they fall and not arife? both which effects of Gods goodnels the Prophet noteth in these words, Pfalm the one hundred and fourty fifth and the fourteenth verfe,The Lord upholdeth them that are ready to fall, and lifteth up them that are down. Secondly, his long fuffering appeares in that, poft tot fcelera, after that he hath finned, both against God and himself very grievously, and against his Brother, yet God ceafeth not to call him to repentance; and whereas the Lord faith, For three tranfgreßions and for four I will nos turn, Amos the firft chapter and the fixt verfe; yet when Cain hath finned not three or four times, but five or fix, and addeth tranfgreffion to tranfgreffion, yet ftill he continueth to be mercfull to him, if he would accept of it, as Fob fheweth, God speaketh once and twice, and man feeth it not; in dreams and visions of the night, then he opens their eares by correcting them: Loe all those things will God work twice or thrice with a man, that he may turn back his foul from the pit, Fob the thirty third chapter and the twenty ninth verfe. Thirdly, to long fuffering we may add patience: in that God speaks to him, non increpando, fed interrogando, medici inftar potius quam judicis ; and fo we fee Gods intent in asking the queftion, is an intent of mercy, that by his goodnesse, long suffering and patience, he might have drawn Cain to repentance, had he not in the hardness of his heart heaped up wrath for himself against the day of wrath, Romans the fecond chapter.

Secondly, for Gods juftice fhewed in this Question, the advised proceeding of God in the matter of Cain and Abel, is a pattern for all Judges, how to proceed in judgment, namely, that albeit they know the party accufed be guilty of the fact, yet they may not proceed against him till they have made him confeffe the fact, which was the purpose of God with Cain; for fo he dealt with our firft Parents in that firft judgment: He knew Adam had eaten of the tree, and yet he asketh, Hast thou eaten? in the third chapter; fo he dealt with Sarah, Genefis the eighteenth chapter and the fifteenth verfe. Secondly, from Gods example they are taught to proceed with favour, not with a headlong and furious fpirit, but with the spirit of meeknefs, as Fofhua with Achan, Foshua the seventh, My Sonne give

the