Of the Head Cornerstone

The Preface to the READER.

AS touching these Books, that now (gentle Reader) I offer unto thee, I have thoght it needful to acquaint thee with some few things first, concerning the same: most of them concerning the substance or matter of them; but some few likewise, of the manner wherein it now proceedeth. As touching the substance or matter of them, I was at the first in such a course or kind of life, as the younger sort (under the government of their Parents) of like condition, are wont to be sorted unto, and spent a few years therein: not meaning, nor knowing then, but in it to have proceeded, as in that function or kind of life, whereunto it had pleased God to ordain me. But those few years being so spent, it pleased God then to call me to the labor of the Ministry: & soon to set me on work therein. In it I was occupied, after the usual or common manner, a few years more. Than, having a door of farther employment opened unto me, & accordingly (in some measure) both advising myself, and seeking farther, as in such a case it behooveth, what course I were best to take therein, it pleased God to lay me forth such a course as was not so usual: both for those among whom I was to bestow my labor; & for the form or manner of that, which I was to deliver unto them. Of the parties it is not needful to speak, in the case that now we are in: but for the form or manner of that which I was to deliver, it was the very same that here I do now offer unto thee. I have been therein occupied long; even for the most part of my time, since I began it: & both myself have found that benefit by it, and many others too (as of their own accord themselves have delivered) that I could not, but in duty, both set it down, and impart it to others. No new thing at all, in the substance of it; but such as soundeth (and that in great measure too, God be thanked in these blessed days of the Gospel) all Christendom over, especially in these Churches of ours: but for the form or manner of it, though handled by me, but after my plain and simple endeavor; yet such in it self notwithstanding, as to my knowledge (and as before I have said, is neither yet used by any, nor by our Writers (Old, or New) delivered unto us.

In which kind of labor as I was occupied, occasion was offered, to give forth some part of it before: by which occasion long since I gathered, and soon after published, a form or manner of the Laws of God, such as he gave to the children of Israel: terming it the Scepter of Judah; and publishing it, 1584. In it I acknowledged, that then already I had a greater work in hand, which but in much longer time, I could not get ready: and in truth it proved much longer, than I conceived. Yet now at the length, God hath vouchsafed that mercy unto me, that in some sort, or according to my measure, I have gotten it ready, and now at this present salute thee with it.

The effect of it is, the whole body of those Scriptures that are Canonical, generally: but for orders sake, I have thought best to distribute the same into a couple of Tomes; and each of them into a couple of Books. The former of these two Tomes likewis • • s of the Olde Testament: the latter, of the New, and somewhat farther. In that which is of the Olde Testament, the former of those two Books, is of History: the later, of Doctrine. In that which is of History my endeavor hath been, to compact or knit all the several parts together, so to make one body of it: and withal, to draw it forth in equal proportion, as a thread that is even spun; not less not bigger in one place then another, but alike, so near as I could. But to the ende, that of the History better use may be made, there is ever now and then Doctrine delivered, as the History it self doth occasion, and as it pleased God to vouchsafe me to espy. In that which is of Doctrine, my endeavor hath not been to gather all into one Body (which notwithstanding I had in election, and myself was much inclined unto it) but have resolved on the better course, as I do take it: namely, to take all those whole Books that are of that sort, as they lie; and but only to lay forth a Method of them. But whereas in those Books that are most of History, we have diverse parcels that do rather appertain unto Doctrine, especially in those that are accounted the Books of the Law, those parcels have I gathered to that Book which is of Doctrine: and those Laws of God, not only in parcels as they lie, but have gathered them all besides, as it were into one entire Body. In that which is of the New Testament, the former of those two Books is of the estate of the Church or people of God, during the time of Christ, and of his Apostles: the latter of them, a compendious, or brief recital of the Story of the Church among us Gentiles, from the time of the Apostles unto this present Age wherein we live.

The use of these as I do conceive, and as I hope that God will bless them, will be of good and special moment: and to his blessing I do commend it. But one thing there is, that myself might in some sort commend unto such, as shall be disposed so to take it. The Saboathes we all do grant, the most of us the Holy-days also in a second degree) were best to be spent in some godly exercise or other. The Scriptures we have and other good Books, in great plenty, which to such end we may use to the glory of God, and to the edifying of our selves and others: and everyone is at his liberty to use any such at his own discretion, in all lawful and orderly manner.

In this work of mine, there be two chief and principal matters: one of History; the other of Doctrine. The knowledge of the History that herein is delivered (even frō the beginning unto this present Age of ours) I am very sure, is to special good use, to such as would profit themselves by the word of God, whether by reading or hearing the same. Some reasonable measure of this knowledge do I conceive might soon be had, by all such as can be content to take some reasonable pains about it. On this persuasion of mine, and on the hope I have thereof, I have thought good to put such in mind as shall in themselves be so disposed (otherwise leaving it free to everyone to exercise themselves in those times, with whatsoever other good exercise themselves think best) of a way that I have thought, to such a purpose might well be used. In those Books that are most of History, there are (as I take it) three hundred and nine Sections: in the former Book of the former Tome, two hundred and thirteen; of the Story of Christ in the first four Chapters of the former Book of the latter Tome, thirty and one; and in the latter Book of the latter Tome (a brief History of the Church) threescore and five; and so consequently, three hundred and nine in all. And these, in such odd times of our Sabaothes and Holy-days, as betwixt, before, or after Divine-Service, or public-Prayer, we have to spare, might we easily in such sort bestow, as that in the year we should go through the whole. Our Sabaothes, we know, are every year fifty and two: our several Hollidaies, (the Circumcision, twelfe day, Purification, Matthy, the Annunciation, Mark, Philip and Jacob, Ascension day, John the Baptist, Peter, James, Bartholomew, Matthew, Michael, Luke, Simon and Jude, All-Saints, Andrew, Thomas, and the Natiuitie of Christ) twenty likewise. But whereas we have three principal Feasts, which have mo Holy-days to them appertaining, though it may be well conceived, that to this purpose it will not be n •• df •• to take in all such times in them (that so the people, such as are so disposed, may have some part thereof to any honest recreation): yet, because those Feasts are all of special note, if therefore we shall think good, to take out to this purpose, that which is the next, or second day of every of them; so we shall have three and twenty in all. Again, in every of these we lightly have three several portions of time, besides those that both morning and evening are appointed for public Prayer: the first in the morning, before the time of morning-Prayer; the next, after dinner, before evening-Prayer; the third after. The Sabaoth likewise we all do grant, would be on all hands more carefully observed: and so it shall not be amiss, if any of it allot two of those three portions of time that before we noted, to this exercise that now we speak of. The Holi-days also would not be so much neglected as (under pretence of zeal sometimes, and then for that cause so much the worse) now by many of us they are: and so might we observe them so much the better, to take one of those three portions of time that before we noted, out of them to this purpose also. So will it fall out, that if we take order with our selves, to read five of those Sections every Sabaoth (three in the former of those times that we take, and two in the later) that in the year we shall so have read, two hundred and threescore of them. On those our other Holi-days likewise if we shall read, on everyone a couple of those Sections, those Holi-days being twenty and three, so shall we dispatch six and forty moe of those Sections. Then will there remain but only three: and those may we well allot to three of those other Holi-days that we have in those our three principal Feasts, to every of those three, but one. And all these are none other but of the history: and these may serve for the first year that any shall betake himself to the exercise that now we speak of.

In those parts of the whole work that are for the most part of Doctrine (which are, all the latter Book of the former Tome, and the sixeteene last Chapters of the former Book of the latter Tome; the former of the Olde Testament, these latter Chapters of the New) first I note no more but this, that both those whole Books of Scripture, and those other several portions besides, whereof they consist, are laid, I trust, a great deal more open unto the Reader, then otherwise they would have been; and yet the same very briefly too: and that, whosoever would have some Method, either for any whole Book of the Canonical Scripture, or for any Chapter or less portion thereof, there may he have it, some or other, such as it is.

But then as touching such use of these parts also, as before we have spoken of in the other, if any be disposed to set in hand with a second year also, they may soon (I trust) find, that the Sections of these parts are, of the second Book of the former Tome, two hundred thirty and six, and the residue of the first Book of the later Tome, one hundred & twelve in all, three hundred forty eight, & so thirty mine more then the others. For the Sabaothes therefore and for those Holi-days of the second year, we may take of these, as before of the others: and so have but those thirty and nine remaining; which may fitly be bestowed on a second portion of time on those Holidaies which first we named, two a piece on everyone. For those (excepting Saint Thomas his day before the Natiuitie) are but nineteen, and so take up but thirty and eyght; and that day of Saint Thomas because of the business that commonly it hath (because of those holy days that follow soon after) may well be allowed, to be charged no farther, for that second portion of time that it hath, but only with one: and so have we all placed for the second year also.

But then, whereof diverse times Sundays and Holidaies meet together in one, and then (in Divine-Service, and set Sermons) the most usual manner is, that the one drowneth the other, in this case it might be performed (by such as may have convenient leisure) in some time of the week ensuing: and the same course might be likewise observed, so often as otherwise the exercise we speak of, were by any occasion omitted. It may be likewise, that some would conceive, it were much better, if in some Table it were set down, what Sections would so fall out to be for every day, and for the several portions thereof: but neither could that so well be done, because so many of those Sundays and Holidaies are so mooueable; and in this course that now we have noted, may everyone at all times begin, whensoever himself shall be disposed so to do. As also because some Sections are much longer, and some other but short everyone may use his own discretion and freedom therein, both in the one, and in the other, as himself is disposed.

As touching the benefit, that in thine estate towards God, both in this present life here, and in that which is to come, is like (by the goodness and grace of God) to redound unto thee, if truly thou employ thyself therein, and seekest withal thy success from above, so often have I seen the good hand of God on many therein, that I cannot but hope, but that it will be gracious and comfortable to thee likewise: and the more it shall please God to extend his goodness to thee therein, the more be his name glorified therefore; and be thou more careful, both safely to keep, and still to increase that gracious Talent, that so it shall please him, in trust to commend unto thee.

Of all the whole together, yet, by thy patience, one thing more; this manner of teaching by the whole Body of holy Scriptures, do I take to be of such importance, to the overthrowing of the power of darkness, and both to let in, and to settle in the hearts of the faithful the love of the Truth, that if it should be taken in hand by any that should be rightly furnished to such a purpose, and accordingly disposed withal, as in former ages there were many and diverse Engines of great force in Wars; but none like to the invention of Gunnes since both great and small: so in this spiritual warfare of ours, it might well fall out, that although we have many and diverse ways to impugn that power of darkness that of late did so overwhelm us, and those very forcible; yet such vnfoulding and laying open of the word of God, being rightly and kindly handled in deed would be the most forcible Engine (to batter down Popery, and the whole power of Satan too) that yet we have used.

And for thy better furtherance herein, before thou shalt enter into the Books themselves, thou hast some farther helps besides: some, that may be to the use of all; one other such, as for many of the common sort will be needful also. Those which may be to the use of all, are concerning the matter it self: and they are, in that the effect of the whole • and of every of the several Books by themselves is laid forth, first to the Learned, in the Tables of Method prefixed; then, to the residue, in the Contents of the Chapters, after the usual manner, besides. That other, that for many of the common sort will be needful also, is about the quotations of the Scriptures that therein are used: to which end I have likewise set down (for the readier going to all the places that there are noted) not only the names of the Books themselves, as in our Bibles they are wont to be noted; but for some farther, and the more easy getting of them a Method likewise, in what sort they may be well taken.

Those few moe that concern the manner wherein it now proceedeth or cometh forth, are, one of them before intended: others, coming in at the Window since. That which was before intended, is, that the Tables are framed to the Capitall Letters in the inner Margent, as other books for the most part are unto the Pages. The reason is, for that the Tables were made before, while the Book was but in writing, and so could not be known then, of what number the Pages would be when they should be printed: but then those Letters do note in effect, but Pages also, for that they all in every Section (the first and the last, which must ever take their place as it falleth, only excepted) had the space of a writ̄ page.

At the Window (that I speak of) are other two come in since: one, in certain of the Sections; the other, in the quotations only. In the Sections no more but this, that a few of the first of them, are into diverse parcels, by Breakes (as they term them) divided: which for a while on supposal was done, as thinking thereby to ease the Readers labor therein. That which is in the quotation, is, that therein for a time they have followed their wonted order: whereas the manner of these quotations, are to distinguish the number that noteth the Chapter with a Colon, or Middle-distinction from the verses that follow; and some-times to sort the verses also (as the case doth sometimes require) by some other distinctions besides.

These are the things that thus I do commend unto thee: and that they may prove to thy greater good, the success thereof, together with thyself and thine, I commend to the good blessing of God.

The General Table of the whole.

• The History of the Church frō the beginning of the World unto this present Age wherein we live, digested into 2. several Tomes:
  • One, of the Books of the Old-Testament that are Canonical; in which Tome, we have (of our discourse) two several Books;
    • One, of History.
    • The other, of Doctrine.
  • The other consisting of two several Books likewise;
    • One, of the books of the New Testament.
    • The other a short Story of the estate of the Church since.

The Contents of these four Books, according to the several Chapters of them: showing withal, what number of Sections are in every Chapter.

The former Book of the former Tome, having Chapters 22.

Chap.		Sect.
1	THe Story of the Creation, having Sect.	10
2	The story of the Fall, having Sections	4
3	What pattern we have in Cain, how foul we all by Nature are.	3
4	The 〈◊〉 of the residue of the whole world, showing the same also by others.	9
5	How God began to take unto him a peculiar people: & of the principal fathers of thē.	11
6	Of the people themselves that were raised of them: and of them first in Egypt.	7
7	Then, as they were in the wilderness: but only for the first year of their being there.	11
8	The residue of their Story there.	8
9	A digression to t 〈…〉 of Job.	11
10	Of the peculiar pe 〈…〉 of 〈…〉 in: of their entrance into th • L 〈…〉 of their story therein so long 〈…〉 lived.	8
11	Of their estate under the Judges.	9
12	Of their estate under King Saul.	7
13	Of their estate under King David.	9
14	Of their estate under King Solomon.	10
15	Of the kingdom of Israel: the former part of the story of it.	19
16	The latter part of the Story of it.	4
17	The former part of the kingdom of Judah.	17
18	The latter part of it.	9
19	Of their captivity in Babylon: and of their deliverance thence, into their own country again.	6
20	Of their estate under the Persians.	30
21	Of their estate under others, till Christ.	8
22	Certain doubts answered.	3

The latter Book of the former Tome, having Chapters 22.

Chap.		Sect
1	Certain parcels of doctrine in the books of history	9
2	The law gatherd out of diverse places.	5
3	The same again in one entire Body.	31
4	Such of the Psalms as were David's.	12
5	Such of the Psalms as were of others.	8
6	The Book of Proverbs.	15
7	The Book of Ecclesiastes.	8
8	The Canticle or Song of Solomon.	10
9	The Prophesy of Isaiah.	22
10	The Prophesy of Jeremiah.	26
11	The Lamentations of Jeremiah.	3
12	The Prophesy of Ezekiel.	23
13	The Prophesy of Daniel.	3
14	Hosea, or Osee.	7
15	Joel.	2
16	Amos.	4
17	Obadiah or Abdias, and Jonah.	3
18	Micah.	3
19	Nahum, and Habakak.	4
20	Zephaniah, or Sophonias.	2
21	Haggai or Aggans, Zechariah or Zacharias, and Malachias.	9
22	Other Psalms yet remaining, or the residue of them.	27

The former Book of the latter Tome, having Chapt. 20

Chap.		Sect.
1	How John the Baptist (the Messenger) first then the Lord himself came into the world.	5
2	How the Messenger was occupied.	3
3	How the Lord himself was occupied: & first of his entrance into his function.	8
4	The residae of the Story of Christ.	15
5	The Gospel written by Saint Matthew.	13
6	The Gospel by Saint Mark.	8
7	The Gospel by Saint Luke.	14
8	The Gospel by Saint John.	14
9	The Acts of the Apostles: the former part of it.	12
10	The latter part of it.	14
11	The Epistle to the Romaines.	6
12	The former Epistle to the Corinthians.	6
13	The latter Epistle to the Corinthians.	6
14	To the Galatians, and to the Ephesians.	5
15	To the Philippians, and the Colossians.	4
16	Both the Epistles to the Thessalians.	4
17	Two unto Timothy; one, unto Titus; and one to Philemon.	7
18	The Epistle to the Hebrews.	6
19	The Epistles of other Apoctles: one of Saint James; two of Saint Peter: three of Saint John: and one of Saint Jude.	10
20	The Apocalypse or Revelation of Saint John the Divine.	9

The latter Book of the latter Tome, having Chapters 7.

Chap.		Sect.
1	The foundation of the new Church how it was laid.	7
2	The Rejection of the Jews.	14
3	Of the church of the Gentiles so long as it stood well.	4
4	Of the same farther, when by division it was in worse estate.	4
5	Who were then of the Church: and of their estate in former Ages.	6
6	Of the estate of the said Church in this age of ours.	5
7	That in all ages there have been sound professors: & how weak such things are, as might seem strong against it.	25

A SHORT METHOD OF ALL THE BOOKES OF THE HOLY BIBLE: DECLARING,

OF the Holy-Bible there be two princip 〈…〉 s; the Old-Testament and the New: the Old consisting of such Books, •• in former Ages were written of Christ; the New, of such as are written of him since his coming in the flesh.

In that which goeth under the name of the Old-Testament, there be sorts of Books; Canonical, and Apocrypha: Canonical being such, as are the undoubted Word of God; Apocrypha being such, as are not the undoubted word of God, but yet have many good Lessons in them.

Those that are Canonical, are of two sorts: some of them for the most part of Histories; others, for the most part of Doctrine only. Those that are for the most part of Histories, are, first Genesis, Exodus, Leviticus, Numbers, and Deuteronomy: then, Joshua, Judges, and Ruth: thirdly, two Books of Samuel, two of the Kings (which are sometimes called also the four Books of the Kings) and two Books of the Chronicles: fourthly, Ezra, Nehemiah (called also two of the first Books of Esdras) and Ester: last of all, Job.

Those that are for the most part of Doctrine, are some of the Kings: and some of the Prophets. Those that are of the Kings, are first, the Psalms, which are (most of them) David's: then, the Proverbs, Ecclesiastes, and the Canticle or Song, all which are Solomon's. Of the Prophets there be two sorts: some of them Greater; and some of them Lesser. The Greater are four, Isaiah, Jeremiah (both his Prophesy, and his Lamentations) Ezekiel & Daniel. The Lesser are twelve, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nuhum, Habakkuk, Zephaniah, Haggai, Zachariah, and Malachi.

The Apocrypha are, one of them set before by it self: the others following after together. That one that is set before by it self, is the Prayer of Manasseh, commonly following the Books of the Chronicles. Those that follow after together, are the first and the Books of Esdras, Tobit, Iudeth, the rest of Ester, Wisdom, Ecclesiasticus, Baruk with the Epistle of Jeremiah, the Song of the three Children, the Story of Susanna, the Idol Bell, and the Dragon, the first and the second of the Maccabees.

Those 〈…〉 of the New-Testament, are most of them of that present time: but 〈◊〉 there is, of a time then after following. Those that are of that 〈◊〉 time, are some of them for the most part of Histories▪ & some of them for the most part of Doctrine. Those that are for the most part of Histories, are most of the History of Christ: but one, of the Apostles. Those that are of the History of Christ, are the four Evangelists: Matthew, Mark, L •• e, and John. That one that is of the Apostles, is the Acts of the Apostles.

Those that are for the most part of Doctrine, are the Epistles of the Apostles: most of them going under the name of S. Paul; but some of them being the Epistles of other Apostles. Those that go under the name of S. Paul, are most of them his indeed: but one of them there is, that some have thought to be the Epistle of some other Apostle. Those that are his indeed, are some of them written to whole Churches: others to certain se •••• ll persons. Those that are written to whole Churches, are, one to 〈…〉 , two to the Corinthians, to the Galatians, Ephesians, Philippians, and Colos • ians to every of these one: and two to the Thessalonians. Those that are written but only to certain several persons, are, two to Timoth, one to Titus, and one to Philemon. That one that some have thought to be the Epistle of some other Apostle, is, the Epistle to the Habrewes. Those that are the Epistles of other Apostles, are, one of James, two of Peter, three of John, and one of Jude.

That one Book which was of a time then after following, is the Apocalypse, or the Revelation of Saint John.

CAP. 1.

1. A Certain Gentleman of Athens, called Megacles, was on a time desirous to get home Pisistratus [ A] again, whom the people had bannished a little before: but considering the City was so divided, that if the one part should grant his return, th •• there would therefore the rather deny it, he 〈…〉 was no remedy, but to resolve of some such 〈…〉 might be liked of both the factions. Remem •• ing therefore that the whole Citty were forward worshippers of their supposed Goddess Minerva, he thought, that happily there might some consequence to his desire that way be had. He adviseth himself therefore of some such personable woman, as might best serve to such a purpose, attireth her accordingly, placeth her in a Coach, and Pisistratus with her, and causeth proclamation to be made as they entered into the Citty, and as they passed farther therein, as in the name of that their great and mighty Goddess, that they in any wise received him again, whom her self vouchsafed so to bring home. The people therefore so suddenly taken, made no stay for that matter, and so busily worshipped that their Goddess, besides, that plainly they have shown themselves to have swallowed. In these days of ours, much stickling we have about those vain conceits in Religion, which the latter Church of Rome; partly, of ignorance, but much more on private respect, have matched with the truth in Christ, and still would uphold in that so transcendent a place for them. Howbeit, the power of the truth is so strong against them, that everywhere they daily fall more and more, and in many places are already quite discarded. Heerupon, diverse wily pies among us, noting with themselves, of what reckoning the name of the Catholic Church is, generally with all (not only with those that to their own purpose abuse it, but with many others of the people besides, of all sortes or degrees whatsoever) have often endeavored, and daily yet do, (under that reverend name of the Church) to bring in again those already deciphered and exiled trumperies of theirs, no more approved by the true Catholic Church indeed, than that Gallant was, then brought in by that supposed Goddess of theirs. A thing, which at that time was so much the more absurdly done of them, for that then they had a Solon, a right worthy man among them indeed, and one that altogether studied the peace and welfare of that state of theirs: yet nothing so absurdly as should be done by us, if having Christ and his truth so presently with us, we should by any such pageant suffer our selves to be so far abused. It is noted [ B] likewise, that the woman who sustained the person of that supposed Goddess, was Phya by name: and certain it is, that such as in these days of ours, do most engross to themselves the reputation or Title of the Catholic Church, are (besides that intolerable presumptiō of theirs) so gross in Idolatry, so beastly in life, that if any in the vehemency of his spirit, should leave the propriety of the Greek, and in plain English urge such application of it, as in some sort the word might lead unto, though such application might be somewhat distasteful, yet had they no just cause to complain, laying their own deserts out thereunto.

2. These things are yet but only said: namely, that those points of the Romish [ A] Religion, for which they do so busily strive in these our days against the gospel, are not such as the true Catholic Church at any time urgeth: and that those who in these our days do so much brave it under the name of the Church, though indeed they be of the Church, because they profess (after a sort) Jesus Christ, yet (besides their life) even their profession it self is such, as showeth them to be exceeding corrupt members thereof, & so to leese their dignity thereby. But the discourse that now ensueth, will so plainly declare the same, and make so good demonstration of it, that there will need no further proof at all unto it. For therein shall we see, what people God hath ever had (even from the beginning of the world) and what Religion or profession it was, that they did hold. In the people likewise we shall see, that the greater multitude of them were but corruption in their profession, though, after a sort, they also did hold it: but that ever God reserved certain of thē, who in that corruption of others, did more truly hold, that which was professed by all.

In their profession it self, we shall see likewise, that there was none other allowed, but only that which God himself prescribed; and that the better sort of them made their stand there: but that the others, led by the wisdom of flesh & blood, had diverse additions of their own mingled therewith; and with them accounted altogether (in a manner) as currant too, as were the other appointed by God, by the prerogative that themselves had in being his people. Which if we can apply to our selves, out of it may we learn that, which will abundantly serve, both to repress the audaciousness of some, in the matters that now we speak of, and to strengthen the weakness of others.

3 Comming therefore to the matter it self, we are first to consider of the [ A] Title of those Books or writings that now we set in hand withal; and then, to come to the Books themselves. The Title, for the most part is, The Holy Bible, or the Holy-Scriptures, containing the Old-Testament and the New: or contained in the Old-Testament and the New. Wherein we may note, that as touching the matter which in those Books we have delivered unto us, we have something noted, but generally: something again, more specially. Generally, I account that to be noted, which doth concern the whole: more specially, that which concerneth the chief and principal parts thereof. As touching the whole, whereas it is the will and pleasure of God, delivered unto us in Books, or in writings (for such is the meaning of the words, Bible, and Scriptures) we are first to consider, whereupon it may seem to be, that God would leave unto us his will and pleasure in writing: then, whereupon it is, that these Books, or these writings are counted holy. That he would leave unto us his will and pleasure in writing, it seemeth to be, both to prevent the malice of some, and to help the infirmity of all. The malice that otherwise we were like to find in some, is, that diverse of those that are ill-disposed, would readily otherwise bear us in hand, and strongly too, both that that was the word of God which indeed is, and that that were, which is not: unless we had the Book, both our selves to show the one; & to put them to show the other. The common infirmity of us all, is such, as that though we do mean never so well, yet neither can we well get the knowledge thereof to our selves, unless we had it in such sort so ready, as that now and then we might peruse it: neither could we, in any good manner, deliver it over to others, but that in going from hand to hand, it would soon be corrupted. Which things being considered, may sufficiently teach us, as that it was marvelous il done of those that took frō the people the word of God, & plainly enough bewrayed themselves thereby, that they had an ill meaning in it, so was it unadvisedly done of others also (and yet is) to have the same in so little account, as ever it hath been the manner of the unthankfull and careless world.

Holy it is in two respects: first, in it self; then also, towards others. In it self it is Holy, for that it approveth nothing that is ill, nor condemneth anything that is good: as also it must needs be such, and can be none other, proceeding as it doth, not anything at all from the wisdom of flesh and blood; but altogether, & only from the wisdom of God. Towards others it is Holy likewise; chiefly, because it sanctifieth or bettereth those that are truly occupied therein: but partly also, because it shall be so severely required at the last day, of those that have neglected [ B] the same; and now also in some measure is, in the mean season. As touching the chief and principal partes thereof, it is farther said, that those Holy Scriptures do contain the Old and New Testament: or else, that they are contained therein. In which kind of speech, the word [Testament] doth signify that, which we commonly call a Covenant: and we thereupon are to consider what Couenants they are that are signified thereby; and why the one is called the Old, and the other the New. The Couenants that are signified thereby, do in some things agree together, though in some others they vary likewise. They agree in this, that they both offer unto us the favor of God, and eternal life: and we are able (accordingly in themselves, and so that there be no want in us) to perform the same. But in this they vary, that the one doth offer it by works; and the other, by faith only. The works that are thereunto required, are none other, but only such as make up perfect righteousness; that is, not only to be freed all our life long from all manner of evil (both in word and deed, without; and in our secrets thoughts within) and ever to do all manner of good (so that whatsoever we bring forth by deed or word, o • whatsoever we conceive within, all to be godly) but also, ever to have avoided all evil, and ever to have done all manner of good, in so great and exquisite measure, as the rule of perfect righteousness requireth, with a wonderful detestation of the one, and a most absolute love of the other.

The faith that is required, is to put by all others, in heaven and earth, and for the whole work of our Redemption, to rest in Jesus Christ alone: looking by his sufferings, to escape hell, and by his righteousness to come unto heaven. The former of which, is termed the Old, because it is antiquate to us, in respect of any help that we are able to get thereby, because we can come nothing near to do the things that it requireth: so to give us to understand, that of it we may look for no help at all, but only requiring such things at our hands (so far exceeding whatsoever we are able to do) that thereby it put us clean out of doubt, that that way there is no good to be done: and therefore that we leave it or abandon it clean, as an out-worn Garment, altogether unable (in such respect) to be of any use unto us.

The latter also is termed the New, as succeeding in the place of the other, to supply whatsoever we want therein: and as in it self, ever able to serve our turn; so on our parts ever to be of that reckoning with us. Upon the consideratiō of both [ C] which, if any man should conceive a farther question, whether, when as we are not able to do whatsoever the Law requireth, it might be sufficient to do our best endeavor, and to get so near it as we are able; the resolution thereof doth plainly show it self to be, both that it would not serve our turn, and that it is more also then needeth. That it would not serve our turn, may plainly appear, for that the former of these two Couenants, doth strictly require absolute righteousness: and the other, nothing at all to rest on our selves, or any other, but upon Jesus Christ alone. So that taking neither of those courses that they prescribe, we might not look to have the benefit of either: but bringing in a new of our own, as we must needs grant that GOD hath made none such with us (but only those two before rehearsed) so may we not look that he shall that way save us, or vouchsafe us that favor of his, though otherwise he will bountifully reward whatsoever service we do to him. That it is more then needeth, also is plain enough likewise, for that although we cannot receive that help by the former, because we cannot do the things thereby required, yet hath God so fully provided for us by the latter, that therein there is no want at all, but most absolute fullness, to all intents and purposes whatsoever.

4. The Book it self, so far as we are to deal with it now, delivereth unto us two principal Stories: One, a general story of the whole World: the other, a [ A] more special story of the peculiar people of God. The general story of the whole World, is delivered unto us in the first eleauen Chapters of Genesis, and hath two principal parts: how God made all things at the first; and in what case they afterward stood. How God made all things at the first, is commonly called the Creation: which is set down unto us, first generally; and then more specially. Generally it is said, That in the beginning God made the Heaven and the Earth. Where we are to note, that these things were not eternal, nor of themselves; but that they have had their beginning (& the same not long since neither, to speak of, little more then fifty six men's lives, as some men yet live, allotting but one hundred years to everyone) and that they are the workmanship of God the Father, the Son, and the Holy Ghost. More specially we have diverse things more plainly set down: but most of them concerning the wotke he had in hand; and yet some of them concerning the [Rest] that afterward he took.

Concerning the work that he had in hand, we have set down how rude and vnhansome it was for a time: and then, to how excellent a work it was brought [ B] in the end. That it was but a rude and an vnhansome thing at the first, is set down in this, that it is said; then to have been without shape and void, and that it was covered with darkness besides. Out of which we may learn, that even the works of God himself, and such as he meaneth afterward to bring unto special beauty, may notwithstanding for a time, be but of homely beginning: and therefore no such thing to be of us either clean rejected, or no more but lightly esteemed.

To how excellent a work it was brought in the end, is declared; first, in his dealing with that whole vnhansome Mass it self: and then, in the creation of the particulars, that he framed out of the same. His dealing with that whole vnhansome Mass it self, was that his Spirit did spread forth it self on the same: and, as the Nature of the Word importeth, even as a Byrde doth spread forth, and set her self close on her Egges, when she is to hatch or bring forth her young. By which we may gather, what it is that bringeth to proof whatsoever we have, that is so far off, and so unlikely at the first: even the good Spirit of God, and none other power or devise whatsoever.

In the Creation of the particulars that he framed out of the same, we are first to consider of the things themselves: and then, what he pronounceth of the Workemanshippe of them. As touching the things themselves, we are to consider, not only what they are: but also, in what order it pleased him to make them. What they were, is for the most part so plainly declared in the Text it self, that nobody can choose but see them therein: and yet are there some others that in the Judgment of most men belong thereunto, that cannot so easily be found in the Text, or (at the least) not to lie so plainly there, as do the other.

Those that are so plainly set down in the Text it self, are first of all, one, that should in some sort extend unto all, and take away one special blemish that was on the whole Mass before: and then all the rest, that should serve to perfect the work that was in hand. That one, that should in some sort extend unto all, and take away one special blemish that was upon the whole Mass before, was the Light: so to put away the darkness that before covered all.

A very good pattern that God is ever the Author of Light; and that, until he vouchsafe us the same, we are nothing but palpable darkness: as also, a good token withal, that these days of the Gospel (which are so hardly censured by others) are notwithstanding the good workemanshippe of GOD, because they bring the light with them, in so plentiful measure, that even the Adversaries also are lightened thereby, and by this light have amended some of their former errors. The residue [ C] that should serve to perfect the Work that was in hand, were, some of them, but only to distinguish or to draw out of that whole Mass, the chief and principal parts of his intended work, apart by themselves: Others again, to furnish them, so as his wisdom had determined to do.

Unto the distinguishing, or drawing forth of that whole Mass the chief and principal partes of his intended work apart by themselves, do appertain, that first he made that separation betwixt the Waters above, and the Waters beneath, which we commonly call the Firmament, or the lowest Region of the Air; a breathing place before for such living creatures as he would make to enjoy it: and that he made the Waters beneath to withdraw themselves to the Channels and depths, that so the dry Land might appear among them, which the Lord called the earth, and these waters themselves the Seas.

The furniture that GOD bestowed on these, was first, of such things as had no sense: and then after, of such as had. Of those that had no sense, first, he clothed the Earth with Grass, Hearbes, and Trees: and then both adorned the Sky above, with those two greater lights, the Sun and the Moon (where we have it given in withal, that he made also the Stars.) Of those Creatures of his that had sense, first he furnished the Waters with Fish and Foule, and all the other Creatures thereunto appertaining, blessing them also unto increase or multiplication: and then the Earth, not only with Beasts and Wormes of all sorts according to their kind; but also with Man.

Those others (that in the judgment of most Men) belong thereunto, and yet are not so easily found in the Text, or at least not so plainly, are all those spiritual Creatures that otherwise we read of, Angels and Devils; both which are commonly thought to be of this Creation, or part of those Creatures that appertain unto the workemanshippe of this World: the former of them, to have been made then such as they are yet; the latter of them to have been made good at the first, but that then they quickly fell, and so became such as they are. But seeing that neither here, nor anywhere else (but as some men do think they may gather) the Scripture doth not set them down to be of this Creation, and maketh at all no mention of them in all this story; therefore as it is needless for us to inquire farther, so it were, so much the worse so to determine, when as we see it is more than needeth, and that we have no warrant for it: and much safer to leave it at large (as the Text it self doth) contenting our selves (for those matters) only with this, that they are the Creatures of God, not curiously searching when it pleased him to make them.

It is (we know) but of a small time to speak of, not six thousand years [ D] since this World began, neither is it of so great a compass but that the Sun compasseth, not only the Earth, but one half of the higher Orbes likewise, in four and twenty hours, and a Man (for the quantity or greatness of it, if otherwise he might have convenient, safe, and ready passage) might on foot travail round about the whole Earth in less then three years. Beyond all which time, and without all which spaces, as we know that GOD hath been forever, so it may be, that he hath had, and yet hath, many other works in hand besides this.

Wherein, although the most part go with Saint Augustine, to allot Angels to be a part of the Creation of this World; yet Saint Jerome before, and others with him, do rather allot them to a former time; and therein have, for anything that I can see to the contrary, the better part, and more agreeable (all things considered) to the Text it self. But because in this World only, GOD hath opened himself unto us, and in none other; therefore, howsoever that he according to his incomprehensible Majesty, may well have many works besides this, both else-where, and before, and after; yet are we to hold our selves content with this, and therein to learn to know the Maker of it, and not to suffer our conceits to wander further; as also we need not, because he hath sufficiently opened himself in this, and not in any other to us.

In the order that it pleased him to observe in the making of them, we have diverse things to be considered: some of them concerning those works of his, (as we may take them) all together; others, as they are to be considered severally, or taken asunder.

As we may take them altogether, we are to note, that all things were made first to the use of Man: and that they were all made likewise before that Man himself was made. Being all made to the use of Man, we may see therein, both the great goodness of God towards us, and both how carefully and how confidently we ought to serve him, that hath made those things for us, and so backed us with them in all his service.

In that they were made before Man, we may see a perpetual pattern of his providence therein, that he never bringeth any into the Worlde, but that first he ordaineth things needful for them, for the time that they shall be there: even as Milk in the Mothers breast for the Child to suck, before that ever the Child be borne to suck the same. A very good pattern, always to have before [ E] our eyes, against that distrust that commonly haunteth the nature of man in those matters.

As they are to be considered severally; we are first to consider of those creatures that were made before: and then of Man. In those Creatures that were made before, we are to note, both that all of them are set down to be made by the power of the word of GOD: and that there was both day and night, before there was any Sun at all. In that these things were made by the power of his Word, we see not only of what power himself is: but also that his Word (whereby he made all) may well be a sufficient mean of our Redemption, without any other mixture on earth whatsoever.

In that there was day, before there was any Sun (though since we see, that when the Sun is with us, then it is day, and when it is departed, then it is night, and so might think that the presence of the Sun is absolutely needful to have any day:) yet thereby may we learn, that although it pleaseth God ordinarily to work by such means; yet can he do otherwise so oft as he list, as in these he hath left a pattern unto us.

5. In Man we have many things to be considered, as touching the order of [ A] his Creation, that as he was ordained to be (next under GOD) the Head of all the rest, so might we have the workmanship of him more carefully set down unto us; and first, how God made him; then, how he dealt with him when he was made. How GOD made him, to the end that we may the better find out, we are to consider, that whereas he made them both Male and Female, some things there are, that concern them both together: some others again, that concern either of them apart by themselves.

Those things that concern them both together, do first lie in that part of the Story, that showeth, how the God-head, or the Persons in Trinity, did first express or utter their purpose therein, before that ever he did set in hand to make him: then also, in another place that afterward followeth. Out of the former we may easily gather, that he was like to be a Creature of special importance; both for that it pleased GOD, so to advise himself therein; and especially, for that he should be such an one, as it pleased him beforehand to show that he should. For in that he will show himself, but to be advised therein, needs must it import a matter of some special importance that thereupon should be done: as we see it is the manner of men, howsoever they will slightly and presently dispatch their common affairs; yet if any matter do come of greater moment, then will they more specially enter into some set advisement of it. Not that God needeth so to call his wits together (having his wisdom ever present with him, and the depth of all things ever open before his own eyes) but that thereby he would teach us to consider, of how excellent a woorkemanshippe he meant to have him.

What before hand he shown he should be, doth sufficiently appear in these two pointes; that both himself should be endued with such graces within, and have such power over all the Creatures of GOD besides, both in the Sea and Land, that therein he should be a right Image of God, and ever represent his person on earth.

The latter of them is, that afterward it is said; that though they were both of them naked, yet were they not ashamed: an evident token, that the workmanship of God is good in it self, but that by sin, it is since defiled in us. And though now we cannot see (in this corruptible estate that since we are in) how excellent a Creature then we were made (no more then in the Dust and rubbish of some excellent building, what was the building it self before) because now we are to bear the Image of the earthly: yet, no doubt, the woorkemanship was then of some wonderful beauty, (far passing all that we are able to think and conceive) when as both that wonderful and glorious God-head, would show himself to take such advice therein, and beforehand gave it so honorable a Title, that it should be like to himself; and they both likewise found no deformity at all in themselves, when as we (if there be any shame fastnesse in us) are full ill ashamed now, not only of the foulest partes of us, but of others also less stained then those, even before the nearest friends that we have, and though there be some special cause to uncover the same, unless it be some urgent necessity that enforce us unto it. Of which beauty of ours then, if we would gladly have some such little taste as here we are able, we are to take heed, that from our selves now, we do not seek to gather, what that woorkemanship of God should be: but that from his unsearchable wisdom and goodness, we search to find out, what it is likely our selves were then; how wise, how holy, how free, how mighty, how comely, how rich, how glorious withal.

6 Those others that concern either of them apart by themselves, do some of [ A] them appertain unto the Creation of the Man: & others, unto the Creation of the Woman: Unto the Creation of the Man it appertaineth to consider; first, of the [ B] making of his Body: and then, how he was a little while after endued likewise with a living Soul. Concerning his body, we are to note, first, of how mean a piece of stuff that same was raised, or how homely a beginning it had: and then, to what a piece of excellent workmanship it was afterward framed. His homely beginning appeareth in this, that his body was made of the Dust or slime of the Earth: on our part, a good preservative against pride, if the matter be well considered; on God's part, that he is able, of small beginnings to accomplish his greater purposes. To what a piece of excellent workemanshippe it was afterward framed, will indeed most fully appear, when the Soul is united unto his body. But yet notwithstanding, if we look no further but only unto the Body it self before the Soul was breathed into it, even therein also it may plainly appear, that it was brought to an excellent work, and that partly if we do behold but that which may be seen with the eye; but especially if we go somewhat further, to that which representeth it self to our understanding. As touching that which may be seen with the eye, we are to know, that since the fall we are not able so well to behold the excellency of it, partly for some deformity that is fallen to the Body it self; and partly by a corrupt disposition in our selves likewise. The deformity that since is fallen to the Body it self, is part of it but peculiar to some: but part of it again common to all.

That which is but peculiar to some, are all those imperfections or wants, or when anything is too much or too little, as sometimes we see in diverse of us. That which is common to all, is partly our whole nakedness generally (some few parts only excepted) but especially, our secrets, or privy parts. That corrupt disposition that is in us, is fleshly concupiscence: whereby it cometh to pass, that being so far stained with sin as now it is, our eye can no sooner light on the nakedness of any (especially on those partes aforesaid) but that by and by it turneth it self aside, as from some uncleanness that much offendeth the fight thereof. So that in the estate that now we are in since the fall, we may not look to find how beautiful workmanship the body was of, so far as might be seen with the eye: much less, so far as then it might represent it self to our understanding, for that now the same is much darkened in us, and nothing able to find out many of those things that therein were to be found. But yet that it was of very great beauty may sufficiently appear, principally in the thing it self, as yet it standeth: but partly also, even in that corrupt disposition of ours likewise, that even now was noted so much to hinder us. For as touching the thing it self, as yet it standeth, although in the Bodies of divers, [ C] we see sometimes something too much, and more often of the two, something too little: yet are those but the Badges of sin, and but very few in respect of the rest; and all the residue do yet resemble the workemanshippe thereof to have been of great wonder indeed, whether we respect the beauty or feature of every member, or part in it self, or the apt distinguishing or knitting of them altogether, in so wonderful good proportion and beauty. And as for that corrupt disposition of ours, of what force soever we find it to be, to make either Sex to delight in the other, and in the sight of the bodies of those whom so they do love: of the like, and greater, may we probably think would be that holy and chaste love, that GOD at the first did give unto them the one towards the other, in the whole and in every part, to admire the wonderful art of the Maker. That the force of this stained love that now we have, is to such purpose great, and maketh us to find great workemanshippe even in the Body; it appeareth, not only in that good liking that in such case we have of the Body it self: but in this likewise, that such as have skill rightly to resemble whatsoever proportions or shapes they do conceive, do not lightly find anything that for woorkemanshippe, or good proportion and beauty, doth generally delight the beholders more, then the resemblance of it, though left more open unto the eye, then the bounds of modesty may well allow.

And although, if the work-man hath gone too far therein, then they are but the lighter and looser sort, that do take such pleasure in it: yet both so long as the bounds of modesty are duly observed, good workemanshippe is then delightful to all; and that stain of love that now is in us, cannot make us more to like now of that which exceedeth, then the power and force of that holy love that then was in us, could make us to like of the thing it self then; both in respect of the work it self, and in respect of him that made it. But if we go further, to that which may come within the reach of our understanding, then do we see, (though nothing so clearly as we might before) that such is the power and needful use of every part, and of altogether, and so wonderful aptly framed thereunto, that many that were but natural men, could no sooner enter into the consideration of it, but that they found themselves over-matched in the depth of wisdom, power, and goodness, that they saw to show forth themselves in the least of them all.

When the Soul was united unto it, then was it more fully seen, what was the workemanshippe of it. For then could the eye see; the ear, hear; the tongue, frame it self unto speech; and every part and member thereof, do the proper work thereunto appertaining. Where we may note by the way, that therein we [ D] have a right pattern of the difference or odds that we find betwixt the Natural, and Regenerate man, in such things as belong to the Kingdom of God: for though (otherwise) they be learned and wise, and so might seem to have a great in-sight thereby in matters that do belong to the kingdom of GOD; yet so long as they be but Natural men, as the eye of Adam did not see, nor his ear hear, until he had a living soul breathed into him; so these also, have no judgment at all in matters of Religion, to approve or like of that which is sound, until they be regenerate or borne again the Children of God, or (which is all one) become a new Creature in Jesus Christ.

And from this difference it is, that when at any time the word of GOD is offered indifferently unto all, some there be, that have no feeling thereof, and others, that like thereof marvelous well: the one sort having but such eyes and ears yet, as can neither see nor hear, in those matters; the others, by that latter birth of theirs, having them so enabled to such a purpose, as that therein they are able to deal with a special feeling unto themselves, and a singular comfort out of the same.

As touching the Soul it self, we are to note two principal matters: the former of them, whence it is; the other, the nature or excellency of it. Whence it is, we are so much the rather to note, because diverse, by such likelihoodes as they have conceived, have taken the Soul to be nothing else in effect, but only some elementary concretion, and so consequently, both to follow the temperature of the body, and to be but Mortal also: Whereas notwithstanding, not only this Text doth plainly say; that God breathed into him the breath of life, and that so he was a living Soul (and so doth show it to be another thing, then any way arising out of the Body; and that another gift of God) but even the wiser sort of the World likewise, would never yield to think so grossly of it. And although (because it may seem to follow the temperature of the Body) it was so much the rather thought with diverse of them, that it must be of that Nature also, (deceiving themselves with a false principle;) yet herein may we see, that it was not raised out of the Earth as was his Body, nor out of any other Element whatsoever, but that it came immediately of God: and therefore neither may it so properly be said to follow, (though the experience that we have, may seem that way much to incline) but rather to use, as it thinketh good, such temperature as the body hath; and that well, if the Soul be good; otherwise worse, if the Soul be ill.

As also we are taught by experience it self (if we be able rightly to take it) that whatsoever temperature the Body be of, or as we use most commonly to speak, of whatsoever complexion it be, it may be used either well or ill: as Choller, [ E] to a godly zeal; and Flegme, to a good moderation withal (and so of the rest) if the Soul be good; but otherwise, the one to unbridled passions and anger; the other, to slothfulness (and so of the rest) if the Soul be ill. Much like as a Man in a fray, or a Work-man in following his business, is sometimes driven, the one to such Weapon, the other to such Instrument, not as either of them would fainest have, or at that time were meetest for them, but such as then they have, or any way can get howsoever: and yet in neither may be said to follow, though it be such as best he liketh, but rather to use that which he getteth.

The nature or excellency of it, we have likewise set down in two special points: First, because immediately it came by the breathing on of GOD; then also of the effects, because that by and by that Body did so become a living Man.

For coming from GOD, and in such sort as it did, it must needs be of special price: and by and by quickening the whole Body, and taking place therein (as a Prince in his Kingdom) in the whole, and in every part thereof, and therein both working and ruling so wonderfully as it doth, there may be no question with any, but that it is of wonderful excellency, and that much greater, than our selves that have it, are thereby able for to conceive. Insomuch, that it is less marvel, that diverse of the wiser sort of the World have accounted Man, consisting now of Body and Soul (yet after the fall, when both these were much defaced, and seeing no more then they did neither) to be no less then a little world: and certain withal, that much rather they would have made that reckoning of him, if they had had a farther light of the word of God, and might have seen him (with former eyes) as he was at the first.

7. In the special discourse of the Creation of the Woman, we are to consider, [ A] not only in what manner she was made: but also, of a certain Mystery that therein is further delivered unto us. Unto the manner of her Creation it doth appertain, first to consider of some things that went before, concerning the same: and then, to come to the thing it self. Those things that went before concerning the same, are some of them ascribed to GOD himself: and some unto Man. Unto God are ascribed these two:

First, that he said, That it was not good that Man should be alone: then, that he added thereunto, That he would make him an help meet for him, or such another as himself. In that he said, That it was not good that Man should be alone, we are to gather, both out of the consideration of the wisdom of him that spake it, and of [ B] the time when it was spoken, that though it please God sometime to give that special gift (at least for a time) to live single, and yet therein not to burn: yet houldingly or generally, it is not good for us to live unmarried. For, if God in his wisdom did see that it was not good, needs must it be but folly in man, to think otherwise of it: and if it were not good then (before sin did enter in upon us) needs must it be, in that respect, so much the more needful now. So that out of this only place, though there were no other Scripture besides, yet might we indifferent plainly see, how unadvised a course it is, not only to forswear marriage (as it was the manner of our Clergy of late to do) but also, so much to abstain from marriage, unless there be some special and urgent cause, as it is the manner of most of those, that find no necessity in themselves to marry. For though they need not, and in such case may use their liberty, as themselves did think good; yet they must take heed, that they do not abuse it neither: and, when God hath said, That it is not good to be alone, let them take heed that they play not the fools, to live unmarried.

In that he said, He would make him an help like to himself, we may note likewise, not only what benefit there was therein at the first, as God did then ordain the same; and whereunto Wives should now also endeavor to frame themselves; that is, to be good helps to their Husbands: but also, so far as it pleaseth God, yet to vouchsafe us the benefit of his ordinance (if we betake our selves thereunto, as we ought to do) so far do we defraud our selves of that needful help, if (without some special good cause) we enforce our selves to live unmarried. And that among those that at any time marry, such reckoning should be made the one of the other, as that each of them should ever be (as it were) another self to each other.

Those that are ascribed to Man, may be two likewise: And yet it is not to be denied, but that the former of them is by diverse (and lieth fair for it) otherwise taken. The former of them, is in such sort placed in the Original, that as the forepart of the sentence is plainly atributed to him, so may the latter part also: & yet is it no great matter in effect neither, though it likewise be attributed to God. But being attributed to man, the former of them is, that having all those creatures of God before him, to give them their names, so (as it were) to set his mark or burn upon them, he found none of them all meet for himself, to such a purpose. The latter, [ C] that his words after seem to import (in that he maketh so special a difference betwixt those two times, when now he found none, and afterward when one was presented unto him: for so the words in the Hebrew import) that he had some desire himself unto it.

If among all those creatures that were brought before him, he found none meet to be joined with him, as it is clean against kind, that any should be so beastly since (and that is a matter so plain in itself, that all do willingly yield unto it:) so is it against the dignity of our Creation likewise, that we should make the similitude of them, or of anything else (being therein but our own creatures) so far above us, as that we have done worship unto them. If he had some desire before, to have such a yoke-fellow joined unto him, he being in estate of innocence; then out of it we may gather, that marriage by Nature, and God's holy ordinance, is so holy in it self, that there may be inclination thereunto, altogether without any stain of sin.

Now we come to the thing it self, to see how the Woman was first created, and there have we more specially to consider, first of the matter of which it pleased God to make hir: & then, in what sort he made hir thereof. In the matter whereof he made her, we are to consider, first, what it was: and then, how it pleased God to take it. It was a rib out of Adams side, so to occasion their mutual love to be so much the greater. It pleased God in such sort to take it, as neither might be any pain unto him at that present, neither yet any want for the time to come: and therefore did he cast him into an heavy sleep while he took it out; and filled up the place again whence it was taken. In what sort he made her thereof, doth occasion us to consider of some things on the part of God: and some others on Adams also. On God's behalf, we are to consider; first, how he he made her a woman: & then, how he made her his. He made her a Woman, by framing that matter in such sort, unto the use for which he ordained it, (as that the word importeth) as it were a building of her; so to signify, that he used such workmanship in the making of her, as best might frame her to be a Yoake-fellow meetest for him. He made her his, by making delivery of her unto him when he had made her: an evident token, that marriage by the first institution, is no way stained with any uncleanness, when as God himself doth so join them together; and that such as will look to find a blessing in their marriage, had need to reserve themselves only to such, as it shall please God to bestow upon them, or whom they may account themselves to have taken, [ D] even as it were of his own delivery. On Adams part we are to consider (for the euidency of that work of God towards him) how readily, and without any questioning at all, as if it were written in his heart before (as indeed it appeareth that so it was) having found none a little before, among all those Creatures of God that he could like of, now on the sudden hath espied, that in her so soon as ever she is brought unto him, that he acknowledgeth her to be such, as with whom he may, and ought to be most inmost of all: and for that mutual society of theirs, that it should be no breach of duty, nor against kind, to leave or break off from the nearest societies that are (even of Father and Mother) to keep to his Wife. That special Mystery, that in this Creation of the Woman is delivered unto us, is concerning the Church, and resteth in two principal pointes: one, who they are that may be accounted to be of the same; the other, of what hope they may be towards God in Jesus Christ.

Who they are that may account themselves of this company, may soon appear, if by the description of the one, we can frame our judgment of the other: that is, none other, but such as are raised out of the opened side of Jesus Christ, being cast in a sleep by his death; or such as rest in him alone, for the whole work of their Redemption. What hope they may have towards God in Christ is evident also, if as Adam then acknowledged Eve, so Christ likewise shall then acknowledge those that in such sort are brought unto him, to be so near and deer unto him.

8 How he dealt with Man when thus he had made him, whosoever would find, [ A] he had need first to consider how wealthily and richly he placed him: and then, what charge he gave unto him. How wealthy and richly it pleased God to place him, will best appear, if we consider first of the place that God provided for him; and then accordingly, how God did place him in it. What the place was that God provided for him will best appear, if first we consider of the scite of it; and then how the same was furnished for him. As touching the scite of it, though it be by Moses described, yet it is not so fully agreed on by the learned that have written thereon, but that as yet some question remaineth, both of the place where it should be, and of the bounds and limits of it, when once they are agreed on the place. But this is certain, that it was in Heden, a fruitful and a pleasant Country, and [ B] on the East part of it: and by the description that Moses useth, about that place where Babylon was afterward built, or somewhat beyond; and was very well watered, which in those hotter Countries is of special importance. But as touching the furniture of it, the Text is plain, that God had prepared therein whatsoever Plants and Trees were meet for sustenance, & most delightful to the eye besides; and that in that respect it was called a Garden: and that he had therein two special trees besides, one of which, was the Tree of Life, in the midst of the Garden; the other, the Tree of Knowledge of good and evil. Which place being in this sort provided, then having made him, it pleased him likewise to place him in it: that so he might be possessed of that goodness of God towards him, and in the daily fruition of it, the more to his comfort behold the same. In the charge that now he gave him withal, we are to consider, first what the charge it self was; and then what we are to gather out of the same. In the charge it self we are likewise to consider, in what points it resteth, and of what nature it is, for one other matter of special importance. The pointes wherein it resteth are two: the one as touching the whole ground it self; the other, as touching one Tree therein. As touching the whole ground it self, he was willed to employ himself about it, to dress it as need should require, and to keep it (belike) in such order as now it was delivered unto him. That which concerned one Tree therein, was, that which was given about the Tree of knowledge of good and ill: which in effect was this, That having liberty to eat or feed where they would besides, and especially of the Tree of Life, they might in no wise eat of that other that was forbidden; being given to understand withal, that whensoever they should eat of it, then should they certainly die. Of what nature this charge of theirs was, for one other matter of special importance, is to be considered also: namely, that in those two pointes of their charge, God did not so tie them unto him, that they could not fall away from him; but only let them understand wherein they might please him, and what service he required of them: otherwise leaving them at their own free liberty, to choose them whether they would do it or not. As also it had left them less opportunity, to have shown their obedience towards him, if they had been made so fast unto him, that they could not have turned aside though they would. Those things that we are to gather out of the same, do partly respect God himself, but most of all Man. Those that respect God himself, are especially two: one, that he had done marvelous much for man; the other, that notwithstanding, he requireth but a small piece of service of him. That he [ C] had done meruelous much for man, appeareth not only in his Creatiō of late, in that he made him so excellent a creature in himself, and besides that (under him) the head of all the rest; but also, in this his late placing him in so notable a vein, so richly furnished with all things needful, and so full of delectation besides. That notwithstanding it was but a small piece of service that he required of him, will better appear, if we do consider of those branches of it apart by themselves: and first, of dressing and keeping the Garden; and then, of forbearing of that one Tree that was forbidden. For as touching the dressing and keeping of the Garden, being such as then it was when God had new made it, no doubt the labor must needs be but small, and was rather an occasion given him to go about it, that in the whole and in every part of it he might (to his singular comfort) behold the exceeding great goodness of God towards him, than to be accounted (as labors go now) a labor indeed. For who would not of himself be desirous of so pleasant a place as it, and though it were a great deal meaner, desire to have the fruition of the whole and of every part (and glad he might obtain that favor) notwithstanding the labor that the place would require to keep it in order? As touching the Tree that was forbidden, although their liberty was therein so far restrained, yet was that no burden unto them, but so easy and light, that without any pain they might have born it, though (for those twoe persons) they had not had the tenth part of that provision, that otherwise he had laid open unto them, even round about them, which way soever they turned themselves. Being therefore so good unto them, and yet requiring so small service of them, it might well teach many of us, not to exact so much as we do, at the hands of those to whom we have done some little pleasure. Those things that respect man, are first as touching them both together: and then, as touching either of them apart by themselves. As touching both together, we may note, that when God was purposed to appoint them some spiritual service, which was to forbear the forbidden Tree, then did he first enjoin unto them some bodily labor: so (belike) the better to preserve them from transgressing the other. A good argument unto us, that if in the wisdom and goodness of God, that bodily exercise were needful for them, to preserve them from sin, before that sin had yet made any entrance unto them, then is it much more needful for us, after that once sin hath gotten such hold of us as now it hath; and withal, that such as live most idly, or do most of all sequester themselves from all needful and honest labor, those [ D] are by all likely-hood most subject to sin; and how fair a show soever they may outwardly bear, yet notwithstanding, of all others the foulest within. If we come to either of them apart by themselves, then are we first to begin with this bodily exercise that it pleased him to enjoin unto them, and out of it to gather two special lessons; One, that if that bodily exercise or labor (such as it was) was enjoined to them, then when as neither they stood in any need for their bodily sustenance (for themselves or others) nor in any danger of sickness, which as yet was not; then is it much more needful for us now, when as necessity urgeth us thereunto, so much as it doeth, either for the needful sustenance of our selves or others, or else for the health of our own bodies. The other, that if God in Paradise would not have things in so perfect order in every point, to those also that had yet never sinned, but that therein there should be some use of their own industry too; then is it not to be expected, that there can be any such estate in the world now, that will not need some special care to mantaine the same, even to the godliest men that are. In the other, we are to note somewhat, not only in the prohibition it self, but also in such things as go therewithal. In the prohibition it self, we are to note, that it is our service to God, to forbear such things as he forbiddeth; and that as unto them he forbad but the use of one Tree only, and gave them free liberty over all the rest; even so, now dealeth he with us also, leaving unto us so great plenty of all things needful in all kinds whatsoever, that we need not to account our selves streightened in anything that is forbidden unto us, but that the corruption of our nature doeth rather incline to that which is forbidden (though it be worse) than to those things that are left unto us, be they never so good. Those other things that go therewithal, are diverse: some of them nearer, but one that lieth somewhat farther off. Those which are nearer, are two; the name of the Tree that was forbidden, and the interpretation of it. By name it was called the Tree of knowledge of good and evil: a dangerous name to allure them unto it, but that there was provision made in the interpretation of it, to preserve from the danger of it. The interpretation of it, was such, as might plainly show in what sense it was so called: namely, that if they transgressed, thē should they know by their misery then, how blessed or happy they were before. And this place may be a pattern unto us, to teach us what to look for in all the residue of the scriptures besides; namely, that as somwhere there are things darkly set down, [ E] to exercise the depth of our wits therein, and to be a just offense to those that are careless of holy things; so are they else-where made so plain likewise, that the simpler sort may well understand, & all that be careful may be safe enough from all danger of being entangled therein. That one that lieth somewhat farther off, is the consideration of the Tree of Life: which being the Sacrament of their happy estate by that their Creation, and placed in the midst of the Garden, might very well have been a good stay unto them so to have continued. For in that it was the Sacrament of their happy estate, as they had a feeling of the same within: so was this from God himself, an undoubted testimony of it without. And being in the midst of the Garden, it must needs be much in their eyes, which way soever they turned themselves, and so more meet to hold them in a special good liking of their present estate, to be thankful to God for the same: yielding us also a profitable lesson, how much to esteem not only of our blessed estate in Christ; but also, both of Christ himself (by whom we have it) and of such Sacraments as he hath left unto us, ever to have them our chiefest delights, even in the midst of all our Gardens of joy and comfort.

9 What it pleased him to pronounce of the workman-ship of these when he had [ A] made them, we have delivered unto us; first, particuarly of most of them apart by themselves: and then, generally of all together. Particulerly apart by themselves, it is first pronounced of that one, that served to take away one special blemish that was on the whole Mass before: and then, on most of the residue, that served to the perfecting of the work that was in hand. In that it was pronounced of that one that served to take away a special blemish that was on the whole Mass before, (namely the Light) we may note, that it was not good to be in darkness; and so consequently, that it is a thing unnatural, that diverse do so much love darkness as they do in most of their ways; Then also, that the inward Light of the truth is a treasure of great importance, and the ignorance of it marvelous evil. Among those that served to the perfecting of the work that was in hand (being omitted in the second days work, which was the separation of the Waters that were above, from the Waters that were beneath by the Firmament set betwixt them) it is next of all spoken of the division of the Waters that were beneath, from the dry Land, so making thereby the Sea and the Waters on the one side, and the Earth on the other, [ B] to appear and be apart by themselves: and then of the furniture of them. In that it is spoken of that division of the Waters and Earth, we are to note, not only that which ariseth unto us, by daily experience of the benefits that redound unto us out of them both, and therein much more then we can perceive; but also that those bounds which are set unto them are clearly the best, and therefore not to be wished of any that there were Land where it is Sea, or that it were Sea where it is Land. In that it is spoken of the Furniture of them; first of those things that have no sense, both below and above, and then of those that have, both of the Sea and of the Earth, we are to note, that even from the highest unto the lowest, and from the greatest unto the least, they are all to good use, and not one of them all to be despised, or had in any other account. When it is spoken generally of all together, it is not only said, that he did see those things to be good: but also, both that he viewed and considered of them, that all was marvelous good. Out of which, we are so much the more to settle that resolution in our selves of all the works of God together, both for the whole and for every part of them: as we see that it is of special great force to such a purpose, that his wisdom upon that view, should so give forth his judgment of them.

10 In the [Rest] that afterward he took, we have no more set down unto us, but only that when in the six days before he had finished his work, then the seventh [ A] he rested from all his labor: and withal, that he blessed the seventh day and hallowed it: In that he did not rest until he had made an end of his work, we are to note, both that himself will not give over until he have finished whatsoever he taketh in hand; and that we also are first to labor, and to do whatsoever buisinesse we have to do here, before that ever we give our selves to our rest or look to enjoy that promised rest in the kingdom of God. Again, that such as would find in themselves, that they are the children or of-spring of God, had need to find even this property in them likewise; or otherwise, to doubt that they are a wrestles generation, of some stock far baser then that which now we speak of. In that he blessed and hallowed that day of his [Rest,] we are first occasioned to gather what manner of blessing it is that was laid up therein, namely, of holiness, because they are so coupled together: then also raised to good assurance to meet with that blessing, if we be careful rightly to keep the seventh days [Rest].

CHAP. 2.

IN what case these things afterward stood, to the end that we may [ A] the better find, we are to consider, first of one special matter that fell out immediately after, while yet there were no mo but these two only [ B] and then, of such other things as followed, when there were moe in: creased. That one thing that fell out immediately after, while yet they were but those two only, was the ruin or Fall of Man (a matter of very special importance:) wherein, first we are to consider how far they departed away from God; and then, how God did (nevertheless) bear them special favor. How ••• they departed away from God, will best appear, if we consider what was the fault by them committed; and then what evil did thereupon rush in upon them. In the fault by them committed, we are to see, not only what was the transgression it self, but also by what means it was accomplished. The thing it self was, not only a breach of the commandment that God did give them: but also, in a very high degree. A breach of the commandment it was, for that they did eat of the fruit of that Tree which was forbidden. It was in a very high degree, in many great and weighty respects: some, respecting the thing it self; others, certain circumstances thereunto appertaining. Those that respect the thing it self, are two: One, that they had liberty to eat of all besides; the other, that there was so grievous a penalty imposed upon the eating of it. Having liberty to eat of all besides, it must needs be a great fault in them to stretch out their desires into those bounds that were forbidden; and having so great a penalty imposed thereon, needs must it teach them, both how much they should offend God in doing the same; & how far they should thereby endamage thenselves likewise. Both which do necessarily import, that their sin, (in these respects only) was marvelous great. The circumstances that are chiefly to be considered here are two likewise: one, of the time; another, of the persons. The circumstance of the time importeth, that very quickly they did so far transgress; and (it may be, at least for anything that we read to the contrary) before they had done any service unto him: but the best probability seemeth to be, that they stood one whole day and somewhat better, because we have the story of God's resting the seventh day before the story of their Fall, & because the story of some part of their Creatiō is enterlaced therewith. The persons are of two sorts: those that dealt with them; and their own. Those that dealt with them were two: God, & the Serpent. In God, his Majesty and Goodness to them was such & so well known unto them, that they could not do anything against the praescript that he had set thē, but that therein, though the fact were never so small, yet must they needs grievously sin. In the Serpent, they could not but [ C] see, both that he was but a creature himself, and but of base estate besides, in comparison of many others. If he were but a creature himself, they then could ow no service unto him, but were to account him to be theirs, and made to their use. If he were of so base quality besides, in comparison of many others, then might not they so far be ruled by him, but that thereby they must make their sin to be so much the greater. In their own person they might likewise behold, both within and without, such things, as would easily make their sin to be very great. Within they might find, both such freedom of will, and such graces withal, that the fault must needs be great in them, so to offend: Without, might they find likewise, that they were so far advanced already, that considering their homely beginning so lately before, they might in no wise preaze further, but that thereby they must stain themselves marvelous foully. The means whereby it was accomplished were these two: Satan's tempting; and their own yielding thereunto. In that tempting of Satan, we are first to consider of the instruments that he used unto it: and then, in what manner he proceeded therein. The instruments that he used unto it, were twoe: one, to the Woman, which was the Serpent; and another, to the Man, which was the Woman. In using of the Serpent unto the Woman, we are to note, that whereas the Text it self saith, that he was the most pregnant of all the other beasts of the field that God had made: first, what instruments they are, that Satan in such cases will be readiest to use; namely, the most ingenious, or such as come nearest unto it, as the meetest of all for his purpose: then also, that our selves, (if God have given us any special gifts) are to take heed, that Satan do not abuse the same to the 〈◊〉 of others. The former of which, may teach us to beware that Satan do not beguile us, with the wisdom, learning, devotion, humility, or austerity of any, or with any other excellency, or good gift whatsoever; much less with pretences, or where those gifts are in scanter measure, as in the adhaerents of the Church of Rome, and all that company in our time: and so the latter may warn us likewise, that by any such thing in us, he deceive not our selves or others. In that he used the Wom • n her self unto Man, we may likewise note two things: first, that as Conquerors use, when they have subdued any one people or Citty, to make it a mean to bring in others to their subjection; so Satan likewise, first subduing the Woman unto him, doth afterward by her, overthrow the Man likewise; then also, that Satan will abuse (to our hurt) not only such as are farthest off from us, but [ D] even those that are nearest also. The manner of proceeding that he used herein, was most of all employed about the Woman: but somewhat also about the Man. In that which was employed about the Woman, we are to note, first how he chooseth out the weaker vessel, and then in what sort he dealeth with her. In that he chooseth out the weaker vessel, we are to take heed, first that we be not weak, or that we abide not in our wonted weakness, because that so we shall provoke Satan to set upon us: then also, that we ever remember where our strength lieth, which is (to such purpose) in the exercise of his holy word. Experience whereof we have in all ages, and these days of ours in plentiful measure. Satan by his both privy whisperers and open gain-sayers, ever lightly employing himself about those that have least skill in the word of God, or care not for it, and as carefully on the other side avoiding all such as give themselves unto it in any good measure, loath belike to leese his time about them: and even as in those he readily worketh on that kind of weakness, so likewise in all others besides, whatsoever weakness it is that he findeth in them, of that is he ready to take the advantage the best that he can; and lightly bawketh none others at all, but only such as he findeth to be prepared to encounter with him, and ever standing upon their garde, that so they may the better be able to resist the assaults that he shall at any time make upon them. In wat sort he dealeth with the woman, whom he hath in such sort chosen, to the end that we may the better find, we are first to note, what person it is that he taketh upon him; and then, how he playeth his part therein. The person that he taketh upon him, is of a friend, and one that is careful of their estate, as coming unto her for no other cause, but only to confer with her about the same, and to give her his best advice. Out of which we are to gather, first that we are to take heed of those that are our nearest friends of all, for that Satan may tempt us, by them: then also, that sometime profession of friendship and great hostility may lodge together in one man's bosom. Under the person of a friend how he playeth his part with her, is set forth unto us in his two several attempts: whereof in the former he keepeth somewhat aloof, or holdeth himself somewhat farther of; but in the latter he cometh nearer unto her. In the former, wherein he keepeth himself somewhat further off; he doth but ask a question only: but yet in such sort, as that plainly he showeth himself to be ready to quarrel with that word of God that was given unto them; and covertly also he doth insinuate, both that God had no good meaning therein to them, and that himself doth not take it well that their liberty should be so far restrained. He doth plainly show himself to be ready to quarrel with that word of God that was given unto them, in that he saith, Yea hath God said, &c. a special [ E] property of him and his, as in these days also we daily do find, ever to be quarreling with the word of God; knowing well enough, that so long as it standeth in credit with us, so long he is able to do little against us, and therefore that first he must in any wise seek to discredit the same unto us. In that he doth couerely insinuate, that God had no good meaning towards them, and that himself did not take it well, that their liberty should be so far restrained, as thereby we may plainly see, that he went cunningly about his purpose then; so we daily see likewise, that he goeth about after the same manner to work with us, insinuating to inferiors, some hard dealing of their Superiors, and a better care in himself, to have them in better estate. But as Fowlers lay not meat in their Scrape for Birds, nor Fishers so carefully bait their hooks to feed those fowl or fish any fatter, but to pray upon them: even so, hath he the self-same meaning in those his fawnings, & none otherwise to be esteemed of any. In the latter, wherein he draweth nearer unto her, he dealeth likewise more plainly with her; both against that which was their stay, & further to commend this new friendship of his unto them. To overthrow that which was their stay; first, he doth more plainly impeach the credit of that word of God: & then, he chargeth God himself with il-dealing towards them. How far he impeacheth the credit of the word of God, is not so fully agreed on with all: some being of mind, that he goeth but against the certainty of it; others, that he did flatly deny it. And experience teacheth, that those that are of that kind among us, do not only impeach the certainty of it, as those that say in their hearts, There is no God; but also take away the thing it self from the use of the people (as the adhaerents of the late Church of Rome) that others may the less espy the collusion that they use for their own advantage: as also we may learn hence to gather, that such as at first do no more but make question of the word of God, have it in them, and bring it with them, to deny it too, so soon as they see hope to advantage themselves thereby. In that part of his speech wherein he chargeth God himself, it shall be good, first to consider wherewith he doth charge him: then, what we are more specially to gather out of the same. Of those things wherewith he doth charge him some there are, that he speaketh plainly: some others again, that he doth but insinuate, and leaveth them to her self to gather. Those things that he speaketh plainly, are two: One, that they were towards a better estate, by the help that they might have of the Tree forbidden; the other, that God himself did know it also. Concerning that better estate, that they were toward, by the help that they might have of the Tree forbidden, he doth not only show, whereunto they might attain: but also how soon it would be accomplished. To show whereunto they might attain, by eating of the Tree that was forbidden, he setteth it down in two special branches: [ F] one, that their eyes should be opened; the other, that they should be like to the God's, knowing good and evil. Both which may seem to be grounded on the name of the Tree it self. For seeing it was called the Tree of knowledge of good & evil, it might seem very well, both that their eyes should be opened thereby: & that so far, as to have some knowledge of good and evil, might make any like unto the God's (if any such there were, mo then that one, who of late had made them) they might indeed thereby be made somewhat like unto them. For the speediness of the accomplishment of it, he giveth her to understand, that they should not need to tarry for it, but that presently it should be done, even the self-same day. That God himself did know it also, he doth not only affirm it, or plainly say it: but also bringeth it in for a reason, why so he dealt with them, as though that his own secret knowledge of that matter, had been the cause why he thought good so to keep them under. Those things that he did but insinuate, & did but leave them unto hir self to gather, wer two; one, that God for his part (they might be sure) did mean no better at all unto them, but to keep them as underlings still: the other, that therefore it was not for thē any longer to be at his apointment, but now much rather to shift for thenselves. Those things that we are more specially to gather out of the same, are (some of thē) to be gathered out of the whole: & some others again, out of certain particulars thereunto appertaining. Out of the whole we may gather, that such will be the practice of Satan, & of his Solicitors; both in matters of religion, & in our civil estate also: and therefore, that we are ever to take heed unto them: namely, that in matters of Religion they discredit not the goodness of God so far unto us, as that thereby they make us some other way to shift for our selves; and that in our Civil estate they do not draw us to such dislike of our lawful Magistrates, or of their government (though they be somewhat straight) indeed, that we take occasion thereby to withdraw our selves from their allegiance. Out of the particulars thereunto appertaining, we may gather likewise, whence it cometh to have a conceit of mo God's than one, and so to wrest the word of God to a contrary sense; to make that poison, that is of itself a most wholesome food, as Satan here did the name that was given to the Tree forbidden. For, whereas God had therefore given that name unto it, to make them take heed that they meddled not with it (as other words of his did plainly import) because that whereas now they knew nothing but good, they should then know evil withal, and that in such measure, as that therein they should much better see what good they had before, than ever they found in the thing itself while they had it: Satan, to make it serve his purpose, would out of it gather, that [ G] there lay such knowledge therein, as whereby they might become like to the God's. That part of his dealing that was employed about the Man, was no more but this; that by her he offered some part of the fruit unto him to eat. Wherein, although it may very well be, that the Woman did it of her self alone, without any solicitation of Satan unto it; yet because it may be likewise, that she was stirred up by Satan so to do, here it shall be good to consider, first in what sense, or howe far it may be accounted the deed of either of them; and then, what instruction we out of either of these senses may take to our selves. First; it may be ascribed to the Woman, both for that Adam himself doth afterward lay it upon her, and her self doth take with it likewise: and for that the Text (in this place) nameth none other but her alone. And so it standeth with us indeed, that after that once we are infected with that venom of his, then are we sufficient in our selves to infect others therewith, without any further help of his. It may be attributed to Satan likewise, both because that originally it came from him, and himself was likeliest to be ready to help forward that which he had already begun, and so earnestly desired to have effected unto the full: and because that in diverse places of the Scripture, such works are attributed to him likewise. If in the former sense we take it, that it was but the Woman her self that did it, out of it we may gather, that in that respect also, it is needful for us to take heed, that we admit no infection into us, that thereby we be not the ruin of others: If in the latter, that we hold him out so well as we can from all, for that having gotten any one (especially if they be of the better sort) he is thereby much better enabled to subdue others unto him; and by degrees, even the strongest of all. In their own yielding thereunto, we are first to consider of the Woman: and then, of the Man. In the Woman likewise we are to consider, that as she was two several times assayed, even so did she accordingly yield: somewhat to the former, but most to the latter. In her yielding unto the former, we are also to consider, first, how far she cleaveth unto God, and then how far she yieldeth to the Serpent. She cleaveth unto God in these two: that they had free liberty to eat of all besides; and that God forbad them that other for their own good also. How far she yielded unto the Serpents advice at this first assault, is not a thing so certainly known, because her words [least we die] as they may be taken to import, that then she made some doubt of that which God had set her down for certainty; namely, that they should certainly die; so they may be also otherwise taken, to signify no more, but only to show what penalty God had set upon it, if at any time they should meddle with it: [ H] but yet, that she abode to hear him, and vouchsafed to give him answer, and that same but in mild and gentle manner, is more plain, than that it may be denied by any. As for the former, though most of the learned suppose, that therein she began to fa • (and it may be that she did:) yet seeing the Text doth not force us so to charge her, we may doubt of our warrant if so we do: yet, if so it were that so far she yielded, then out of it may we gather, that she did very easily yield: and that if the Tempter so easily prevailed with her, then, unless (we take heed) he may prevail much more easily with us now. As touching the latter thence may we plainly gather, how dangerous a thing it is, no more but only to give ear, not only to that which is plainly evil; but unto those also, that but call in question anything that the Lord hath set down unto us: especially, if we shut it up with some easy answer, and do not scorn against such sly dealings, as best appertaineth unto a faithful and zealous defense of the honor and glory of God. For Satan did yet but ask her the question: and she both abode the hearing of it; and did not give him any such answer as he deserved, and she at that time full well and kindly might have done. In her yielding unto the latter, we have delivered unto us; first, how she did deliberate or consider thereon: and then after, how she consented thereunto. In her deliberation thereon, it is to be noted, first, that she did deliberate on it: then, in what manner she did deliberate on it. In that she did deliberate on it, when as it was so plainly before, and on such penalty forbidden unto her, we may therein plainly charge her, that now she was much shaken indeed: both in her duty towards God; and in needful care of her own estate. The manner of her deliberation was, that setting aside, or not remembering how God had forbidden the same unto her, she only considered of the fruit it self (but relying therein, as it seemeth unto that which the Serpent had told her) and therein gathered unto her self certain allurements, to provoke her to meddle with it: some to the contentation of the Body; and one other, unto the contentment of her Mind. Unto the contentation of her Body, she gathered a couple: One, That it was good for Meat; the other, That it was pleasant to the eye. That other that tended unto the further contentation of her mind, was, that she thought it a good fruit also, to increase her knowledge besides. A wonderful thing, that being in that estate that then she was in (saving that now she was shrunk a little from her foundation) these things could be of that reckoning with her, in a thing that was so plainly forbidden before, by such an one as did forbid it, and on such peril unto themselves: and a special good warning to us, that we, in this estate that now we are in, shall be never able to stand against those and such like allurements, unless we take special [ I] good heed to our selves therein; and specially remember, that they do not at any time sooner present themselves to our consideration, but that forthwith we cast them out again with all our power, and ever cleave inseparably to that direction that he by his word prescribeth unto us. Her consenting thereunto, is delivered in two special pointes; One, that she took of the fruit thereof; the other, that she did eat of it also. Out of both which we are to gather▪ first a marvelous preposterous judgment upon the deliberation aforesaid: then, how dangerous a thing it is, either to view or but to consider of such allurements. Her resolution or judgment was preposterous, for that none of the premises, nor all together, which she took in to persuade her self thereunto, were anything comparable to weigh with the least of those other considerations, which she had to have kept her from it. How dangerous a thing it is, but to view or to consider of such allurements, may sufficiently appear in this, that she did then overthrow her self thereby. For, if she in that estate was so soon overthrown thereby; then is it certain, that we in this estate of ours, may a great deal sooner undo our selves by such unadvised dealing as it: as also experience doth commonly teach, that infinite numbers of people daily miscarry thereby. In Adams yielding thereunto, we have no more set down unto us, but only that he also did eat: and so did yield his consent so fully thereto, that neither he rebuked her for so far yielding; nor stayed himself from joining with her in so evil an action as it. But if he in that estate of his, did so easily fall to those two branches of great transgression; (one, that he did not reprove her, the other that he did not yet stay himself:) it may not be doubted of any of us, but that in the estate that now we are in, we shall much more easily, if we take not good heed unto it, transgress in them both; neither reproving such transgression in others, nor so much as staying our selves from it neither.

2. The evil that hereby rushed in upon them, was of two sorts; One, corruption [ A] of nature to sin; the other, misery that came in withal. Concerning the corruption of their nature to sin, seeing it is a matter of so special importance, to know howe far they were corrupted, and one of the principles of our Religion, therefore it shall be needful, not only to consider of those particulars that here are spoken of: but also by them to go somewhat farther in the consideration of their estate in respect thereof, that so we may see so much the better, what to think of ourselves for that matter also. As touching the particulars that here are spoken of, [ B] most of them do certainly import great corruption in them: but one there is that doeth not necessarily import the same, but yet notwithstanding may so be taken. Those that certainly import great corruption, we are to gather partly out of the time, while yet they were alone by themselves: and partly out of that which immediately followed, when God approached and came unto them. While yet they were alone together; we may very well gather how far they were corrupted, partly out of that which then they did: but chiefly out of another that was omitted. That which they did, was, that they were busily occupied so to sew Fig-leaves together, as that thereby they might be able, so to cover some part of their nakedness. That which was omitted, was true repentance of their sin committed: which if they had had, it could not have been, but that they would have employed themselves muc • • ore busily about it, which was the greater; than about that other, which was by many degrees the lesser. When God approached, and came unto them, first they fled him, or shunned his presence: then, when he would not leese them so, but called unto them, and inquired of their sin, they neither did then acknowledge the same, but each of them laid it off from themselves. In that they fled him, and shunned his presence, it plainly argueth that now they were very foul within: and not only of sin (for that could not so have chaced them away from the Pysician of their souls;) but of sin unrepented, which only maketh the presence of God to be odious and irksome unto us. For after that sin is once settled in us to our own good liking, it altereth all our good persuasion of God, into a secret hatred of him: and then ingendereth that fear of him in us, that maketh us to account no otherwise of him, then as of a severe revenger of our sins; and thereupō, when we cannot repent us of them, doth make likewise both him and his odious unto us. Out of which, we may gather by the way, that because this shrinking away from God is of evil, we may resolve our selves of the true difference betwixt that fear of God which is good, and that which is evil; the one ever leading us unto him, the other ever driving us from him: and so consequently, that our late seeking to Saints was of evil, when we sought to send thē to God as spokes-men for us; for that such our seeking to thē did arise out of one & the self-same fountain that made us, though we sent thē, yet to keep our selves far enough from him. In that they did not acknowledge their fin, but each laid it off from themselves, we may therein [ C] note diverse good tokens of great corruption that now was in them: some that were common unto them both; other that were proper to either of them. Those that were common unto them both, were two: One, that same want that before we noted to be in them: the other, that so readily they lay it from themselves. The want that before we noted to be in them, which was of repentance, or that they were lapped up in impenitency or hardness of heart, doth now again show it self to be in thē: for that now, when they had so just occasion to have gathered themselves to repentance (by that approaching of God unto them, and his questioning with them of the cause of that their fear) they nevertheless did not suffer themselves to be led unto it thereby. For the better occasion we have unto it, the greater must needs be our impenitency, if ratably we seek not unto him. That they did so readily lay it off from themselves, it doth more plainly declare, how far they were from any repentance, when as they would not so much as take with the fault that they had made, but altogether put it off from themselves. For, to take with the fault that we have made, is but only one step unto repentance: and there is much more that belongeth unto it besides. So that whosoever is void of the first degree of all, there is no question, but that every such, must needs be far from the full accomplishment of it. Those that were proper to either of them, are for either of them one, of much like quality: Adam laying it upon the Woman: and the Woman, laying it upon the Serpent. In Adams laying it upon the Woman, we are to note, that though directly he did lay it indeed but only on her: yet obliquely, he doth in some part lay it on God likewise. He layeth it directly upon the Woman in so evident and plain terms, that it cannot lie hid unto any. But yet is it apparent enough that therein also he doth her great wrong for that although she gave thereof unto him, yet he needed not to have eaten unless he list, and so was that fault none others but his: and first, for that he did not reprove her for moving him unto it; then also, in consenting unto her. Obliquelie he doth lay it on God likewise, in that he doth not lay it only on the Woman, but on the woman that he ordained to be with him, committing there in a double fault: first of injurious charging God so far as he dare; then, of unthankful perverting of that goodness of God in bestowing that Woman on him, to be the cause of that his transgression; whereas himself did know, that he had given her unto his singular help and comfort. In the Woman's laying it upon the Serpent, we are to note also, that though she lay it chiefly on him: yet doth she partly touch God likewise, in that she saith that the Serpent beguiled her, as though God had not given her wit enough to have withstood his subtle persuasion. But this also is a double fault in her, both to lay it, where of right she ought not so to have done (partly for the Serpent, who did no more but move her unto it; but chiefly for God, who she [ D] knew well enough, did plainly forbid it:) and so far to infinuate, that it was for none other but only for that God had not given her wit sufficient; whereas indeed she should rather have granted, that it was for not using well the wit that she had. That one that doth not necessarylie import such evil to be in them, but yet notwithstanding may so be taken (and lieth fairest so to be) doth directly touch but Adam only, and is no more but that it is set down of him, that he called the name of his wife Chawa, Hevah, or Living: and gave in the reason withal, that she was the Mother of all men living. Wherein first we are to consider, in what respect it standeth somewhat doubtful, whether by it he may be charged with sin or not: and then, if he may, what is the sin that therein he is to be charged withal. The doubtfulness standeth but only in this, whether that relation of Moses be in his rightplace or not: whether it be sorted to the time when it was done; or whether it be but inserted there as a digression (as in diverse places some other things are, without respect of the proper time thereunto appertaining. For if it be but a digression, so that the meaning of it is not that then, but at some other time, that that lieth not so much to his disadvantage, he did so call her: then it may (much rather) be, that he might do it in some other sense, and is not therein so far to be charged. But if thus it be sorted unto the place that is due unto it, then it falleth out, that when God was denouncing heavy things against him for his sin, and now was come unto the sentence of death it self (and yet had not done with him neither, as appeareth by that which followeth) even then, he gave this name to his wife: and we have, as I take it, no part of the Text, out of which it may be rather taken to be a digression, then to be in his proper place. The sin that then he is thereby to be charged withal, is no more, but an evident fruit of great impenitence or hardness of heart, that he in the midst of those heavy and grievous speeches, could employ himself in that kind of earthly glorying: and found not that he had much better cause to call her the mother of the dying, then of the living. But sure it is, that our selves are pestered with that vanity in so wonderful manner, that even in the midst of the fearful judgments of God, and commonly also at the time of our deaths, we altogether vanish away in such discourses, as altogether savor (or stink, much rather) of flesh and blood. If now by these we go somewhat farther to the consideration of their estate herein, that we may so much the better see, what to think of our selves for that matter, out of these may we gather two special lessons that may help us well to judge rightly of our own estate therein: One, concerning the sin that was [ E] in them; the other their own inclination unto it. Concerning the sin that was in them, we may well conceive, that where we find such branches of it as here [ E] we have done, there may we account, both the whole body of sin to be likewise: and that where sin hath gotten such hold, there hath it bannished all godliness also. And as for their own inclination unto it, we do find likewise, that when they had sinned they abode therein: and that so fast, that when good occasion was offered unto them, to have sought unto God, they nevertheless abode so fast in their fin, and so little endeavored themselves to get out, that (unless afterward we have some other Scripture that may otherwise inform us) it may seem by this, that having so sinned, now they were so far made the servants to sin, that they had in themselves no motion at all unto good, but that all that they had was only to evil.

3 The misery that came in withal, was some of it such, as came in at the first together [ A] with their sin: and some of it such, as afterward was inflicted on them. That which came in at the first together with their sin, was some part of it such, as doeth concern the whole: and some of it such, as respecteth but certain particulars only. That which doeth concern the whole, is, that now they began to find what they had done: how blessed an estate they had foolishly loft; and into what misery they were suddenly fallen. Which no doubt, if then they had any right feeling thereof, was enough to confound them clean, and to make them so ill ashamed of themselves, that a thousand deaths might have been far less irksome unto them. That which respecteth but particulars only, doeth some part of it keep but within themselves: but some other again hath something to do with God besides. That which keepeth but within themselves, resteth in two principal points: Shame, the one; and Folly the other. So ashamed they were now of themselves, in that nakedness of theirs, that now they found their selves to be in, that though the work-man-ship of those their bodies was in it self marvelous good both in the whole, and in every part whatsoever, according to the use and measure of it: yet now that excellent work-man-ship of his, is by their own sin so stained to them, that they are much ashamed of it; even of the whole generally but then much more of certain parts of it. An evil that is of greater importance, than is espied of all at the first: for that thereby it cometh to pass, that neither can we glorify God for anything that we have, if our selves be ashamed of it; neither can we put forth our selves to do good with it, so long as we languish in that conceit. Their Folly appeared plainly in this, that they endeavored to cover themselves with so miserable helps as those; hoping with those Fig-tree leaves, to cover that uncleanness of theirs from the all-seeing eyes of, God: a folly notwithstanding that is often renewed among [ B] us, as in many other things besides; so especially with those that either by pardons from sinful men, or else by those imperfect good works of themselves or others, hope so to do away their sins, that they shall not rise in judgment against them. That which hath to do with God besides, was that when they heard him approaching, they had no joy now in his presence: but found it to be so irksome unto them that now they sought to get out of his sight, and to hide themselves from him. A wonderful depth of Misery, no doubt: though our selves be not able to see it. For though there were no more but this, that they could not joy in his presence, yet, as they are in pitiful case, who are so clogged with mallady or cares, that they cannot joy in their meat & drink, in kins folk nor friends, nor in any other such earthly comfort (which things notwithstanding are as mere trifles as may be, in respect of the other:) much rather must we account it to be a much harder estate without comparison, when any are one way or other so far distempered, that they can have no joy in him, that is not only all joy in himself, and the fullness of whatsoever comfort, not only the earth, but even the heavens are able to yield; but especially unto those that are distressed, as meat to the hungry, the Pysician to the sick, or deliverance to those that are in a grievous and loathsome imprisonment. But if hereunto may be added, that we not only have no comfort in him (and then what comfort is else to be had?) but also have a fear and loathing of him, well may such an one not be able sometimes to •• nd how miserable he is: but certain it is, that he is in wonderful wretched estate. That part of their misery that was afterward inflicted upon them, was first that they were called to a reckoning of their doings: then afterward, howe they were punnished for them. In that they were called to a reckoning of their doings, is some part of their misery also, for that when any hath done evil, he had rather a great deal, that it should never be called to account, than that there should be farther inquiery of it: yet such a thing, as ever so inseparably followeth after sin; as that whosoever committeth the one, he also must look to come to the other, and may not hope any way to escape it. How afterward they were punnished, may best be found out, if first we consider, what was cast on either of them apart by themselves: then what was cast on them both together. In that which was cast on either of them, we have first set down what was cast on the Woman, according as she was the first that offended; then, what was cast on the Man likewise: but in them both we are to note, that as either of them doth most respect the persons of those on whom they are cast, especially the former of them; so nevertheless they have somewhat in them, especially the latter of them, that doeth appertain to the other also. So have we in either [ C] of them to consider, first, what belongeth more specially unto the party to whom it is directed: then what belongeth not only to it, but in some respect to the other also. In that therefore which is cast upon the Woman, some things there • be that appertain to her alone: and one, that belongeth unto her and her husband together. Those that belong to her alone, are of two sorts: one of them respecteth her bearing of Childeren: the others, her estate towards her husband. That which respectteh her bearing of Children, is, that her sorrows therein should be multiplied: an evident token, not only, that seeing it is only God who laid that chastisement on that Sex, it is he also (and none other) that can take it off, and therefore in that case to be sought unto; but also, that none can breed any Childeren to God neither, but that they must take great pains therein, and that the harder that this is in respect of the other, the greater pains proportionably it will require. Those that respect her estate towards her husband, are two: but in either of them, as we have good lessons that lie more plain, and are nearer unto us; so have we some others that lie further from us, and are not so easily espied of all. The former of them is, that her desire should be to her husband: wherein it is plain, that she should have a sense or feeling of a want in her self, and that thereupon she should lean to her husband (a manifest token of a want in themselves, when as they are fain to have so special dependency on others;) and a good lesson also, though further off, that such as are of the true Church indeed are privy to such want in themselves and have such a sensible feeling of it, that their desire (howsoever others content themselves) is ever to Christ. The latter of them is, that she should also be at his commandment, or in subjection unto him: Wherein likewise it is very plain, that subjection and obedience was so cast upon her, as that she could not seek to rule, but that thereby both she must needs withdraw her self from the ordinance of God, and might not look for his blessing neither upon any such government of hers (which also belongeth unto all married Women besides;) and a good lesson it is likewise, though it lie somewhat farther off, to help to resolve us in a matter of doubt that troubleth many, concerning the authority of the Church in respect of the word of God, because it teacheth us by the anologie of this, that the true Church is, and ever will be under the obedience of the word of Christ her husband. Well may an harlot, or some fond presumptuous Dame take upon her to rule over her husband: but an honest Matron will never do it; nor the true Church wheresoever it be. [ D] That one that belongeth unto her and her husband together, is the pains and trouble they should have in the bringing up of their Children. For seeing God had cast that discipline or chastisement on that part of their duty, needs must the Man also be subject unto it, because that the course of nature it self would make him also to be as careful about it, as would be the other, and therefore as grievous unto him likewise, if it did not well go forward. And whosoever they are that would bring up any to God (as Parents their Childeren; Masters, their Servants; the Minister his Flock; the Lands-lord, his Tenants; the Prince, his Subjects; or one Neighbor another;) they also may look for none other, but that therein they shall find a very painful and irksome labor. In that likewise that is cast upon the Man, one thing there is that doth more specially concern him then her, and yet concerneth her also: and others again, that concern them both indifferently. That which doth more specially concern him than her, and yet concerneth her also, is the toile that he should have with the ground so hardly yielding, because of the curse that now was cast upon it, such things as should be needful for them: a thing that is found in greater measure in the Lord's Husbandry; where, not the ground that was accursed, but man's heart for the which that curse was cast upon it, is to be labored. That it toucheth the Man more then the Woman, dependeth on this, for that by the ability and natural disposition that God hath givē us, it falleth unto the lot of the Man, much more then of the Woman, to be occupied in the fields or outen labors; and unto Women, much more then to men to be about home, and to see to those things that are there to be done: though Herodotus noteth the Egyptians of old to have taken the clean contrary course; wherein notwithstanding, either he was deceived, or they went therein directly against, not only the doings, but even the natural disposition of all Mankind generally. It nevertheless concerneth the Woman to, because that both she was of necessity now and then to be employed about the same, and for that the hardlier it could be won out of the earth, the more must she also be straightened by the same. Those that do concern them both indifferently, are two: one, a toilsome life in the mean season; the other, mortallity or death in the end. That a toilsome life was in the mean season allotted unto them, we are to gather two special lessons out of the same: one concerning our duty here; another, concerning our hope hereafter. That which concerneth our duty here, is, that seeing God hath cast this discipline upon us, we willingly submit our selves unto it: not seeking otherwise [ E] to maintain our selves but by our just and painful labor, and not to step aside to some easier course for the paynfulnesse of any labor that doth lie in the way of our calling; and, though we need not labor for our own maintenance, yet that otherwise there is ever so just occasion offered thereunto, that nobody may account that he liveth godly, unless he find himself to be under this discipline also. That which concerneth our hope hereafter, is, that if now we take upon us this toilsome life here, such as is by God himself appointed unto us, then there is hope, that hereafter we shall be free from it: where as otherwise, if here we shun it, then may we doubt, that we do but reserve our selves to greater in the world to come. That mortallity or death in the end is appointed unto them likewise, it implieth not only that last dissolution of the body when it shall be sundered from the Soul, and it self resolved into dust again: but also, all such things as belong thereunto, either by the imperfection or distemperature of the Body it self; or when thereby it is a burden and breedeth vexation to the mind likewise. Those that were not directed to either of them apart by themselves, but were cast on both together, were two likewise: one, that they were upbraided by God himself with this their folly; the other, that they were expulsed withal from that which hitherto they had enjoyed. He upbraided them with this their folly, that now they were become like to the God's, knowing good and il: a speech that was, or at least might have been, exceeding bitter unto thē both, especially proceeding from God himself; but yet to good use unto us, to teach us to have a better account of those good things that God doth give us, and not so easily to part with the same, as these our Ancestors at that present did. In that they were expulsed withal frō that which hitherto they had enjoyed, we are to consider, first what those things were: and then, in what sort they were expulsed. Those things were especially two: Paradise; and the Tree of life. And meet and right it was, that such as now by their own default, were become so miserable, should no longer enjoy so blessed a place: that when so they had fallen from Life or happy estate, they should be in like sort deprived of that which was the Sacrament of it. Which may be also the ground of a probable conjecture to us, that none do now so carelessly absent themselves from the Church, our Paradise here; nor from the Communion, our Tree of Life: but only such, as whose Fall, or miserable estate going before, hath by the wonted justice of God brought upon [ F] them the like judgment also; namely, that they should (in secret justice unknown unto them) deprive themselves, some, but only of our Tree of Life, others, both of it, and of Paradise too. In what sort they were expelled thence, is delivered unto us in two principal parts: one upon what occasion it was done; the other, how firmly it was performed. The occasion is made to be, least they should take and eat of the Tree of Life, and live forever; a further upbraiding them with the misery that now they were in by their folly before; the matter being of that nature, as that they were never likely, not only, not to recover themselves, but also, not to have so much as a mind unto it. But it is to good use unto us likewise, that so we may the better see, that if we leave the way of Life that is given unto us, we should be then as unlikely as they, any way to help our selves again, or so much as to have a desire unto it. How firmly or surely it was performed, appeareth in this, that when they were once put out, then did God place Angels there, with a fiery sword, to keep the way of the Tree of Life: giving us plainly to understand thereby, that it should be impossible for any to stand by our former integrity; and therefore that we are to cast about for some other way to help our selves, so to bring us the sooner to Christ.

4 Though Man were thus far departed from God, yet that God did nevertheless [ A] bear special favor unto Man; may soon appear if we consider, first how it pleased him to seek him out after his fall: then, in what sort he dealt with him upon the same. That it pleased him to seek him out when he was fallen, is an evident token of his favor towards him, as a good and careful Shepherd, seeking out his lost sheep: a good example for all in such case to do the like; and out of which we may gather likewise, that whē God calleth on us by his word, leading us to consider where we are, or in what case we stand, in religion or life, then doth he deal in great mercy with us, and giveth us therein a token of his special favor. His further dealing with them upon the same, is first to find out what they had done: then, how gently he punisheth the fault, that he findeth them to have made. To find out what they have done, first he dealeth with the Man: but by and by after with the woman also. The effect of his dealing with the Man resteth in two principal points: first, to get his answer of him, then, howe he goeth no further with him. To get his answer of him, he doth put him in mind of the cause of his misery, that for fear and shame of that his nakedness, he ran away, and hid himself: namely, that belike he had eaten of the Tree that was forbidden. Out of which we may gather likewise, first, that to put us in mind of our sin, for which any hand of God may be on us, is a special favor of God, & not so hardly to be taken, as is the manner of many of us: then also, that to transgress the commandment of God, is lightly the cause of whatsoever confusion or misery at any time we fall into. That having this [ B] answer aforesaid, yet notwithstanding he goeth no further with him, it is a special good token of his goodness towards him: putting up so graciously as he doth, an answer that is so insufficient. For besides that he doth nothing at all give forth any token of true repentance; he further layeth it off on his wife, and partly also on God himself, as before is declared: and yet it pleaseth the goodness of God, quietly to put it up at his hands. Then coming unto the woman, on whom the Man had laid that fault, he inquireth of her, how she could so far ouershoote her self, as to do it. Whereunto when she answered, that the Serpent beguiled her therein, and so did neither repent her of it, nor take with her fault so as she should; yet doth God put up this at her hands also: and in his dealing with her likewise, declareth his goodness to be such unto them, as the impaenitency of neither of them could yet abolish. When he cometh to punish, first he beginneth with the Serpent: and then doth after come unto them. Beginning with the Serpent, we are to see, first what was his punishment: then, how they might out of it, gather undoubted tokens of his goodness to them. His punishment rested in two principal points: first in his base estate in respect of other creatures; then, in the enmity that should be betwixt the woman and him. As touching his base estate in respect of other creatures, first it is set down generally: then more specially. Generally it is set down, in that it is devoted to be the most accursed of all Cattle, and of all the beasts of the field: more specially, in that it must but creep on the ground (and may not be allowed either wings to fly, or legs to go;) and must have but the dust or refuse of the earth to be his meat. As touching the enmity that should be betwixt them, first it is set down that so it should be, and not only betwixt the parties that then were, but also betwixt their seed forever: then, as touching the event or success thereof, that it should ever have the worse, the Seed of the Woman bruising a sunder his head; and his •• ede never getting power to do anymore, but only to bruise the heel of the other. That out of this punishment of the Serpent, them-selves might gather undoubted tokens of his favor towards them, is a thing more plain, then that there may be any question of it: first, out of the whole generally, then also, out of the consideration of the several parts more specially. It appeareth out of the whole generally, for that God punisheth the Serpent for their sakes, for [ C] that he was the instrument of their overthrow: and let all such take heed, as suffer them-selves to be made any instrument of hurt or offense to any of those whom GOD doth favor. As the Father can hardly abide to see the knife where-withal his Child was slain: so can God so-much more hardly put up any such dealing to those that are his, that often ere this he hath poured forth his wrath in great measure on those that have suffered them-selves to be so abused; even from the basest sort that are, unto the highest, and from several men unto whole Cities and Kingdoms. Out of the consideration of the several parts more specially, the arguments of his goodness that do arise, do some of them come out of that abasing of his: and some again, out of the enmity that should be betwixt them. Out of his abasing they had proof enough of it, not only in that he was so abased: but also in the particulars of it. That he was so abased, may show it, for that God would allow him no better; after that Mankind was by his means overthrown: a sufficient warning to others also, that if they suffer them-selves to be abused to the hurt of others, they may not think much, if what-soever they were before, they be after-ward made but abjects for it. In that he must but creep on his belly (as not allowed either wings to fly, or legs to go) and feed but of the dust of the earth, they might see, that both he had compassed him in with a disability after-ward to do any great hurt: and that he allowed him the meanest or homeliest feeding of all. In that he did so compass him in with such disability to do much hurt anymore, they might see howe much he was displeased with that which was done already: and all such as be of that kind may learn, that if needs they will be doing hurt to any of his, they may not think much, if after-ward there be taken such order with them, as that though the naughtiness of their will remaineth, yet they have not ability or means to perform it. In that he was allowed no better feeding, they might gather out of the same, in what reckoning he was now with GOD: and another point also that lieth more hid, but of special good comfort when it is found. That by the feeding he was allowed, they might find him now to be but in small reckoning with God, for that the others were allowed a better feeding (as of living creatures, or the growth of the earth) and he but the homelyest of all others, as the most abject of all others in the house of God. That other point that lieth more hid, but yet is of special comfort when it is found, is, that out of that homelie [ D] feeding they might have gathered, though not a certainty yet notwithstanding a probable conjecture, who they were that should be the Serpents meat hereafter: namely, none of those beloved of his, or that are sealed by him to eternal life; but only those that are of less account with him, and will not receive the love of the truth being offered unto them. Out of the enmity that so it pleased him to set betwixt them, not only themselves might gather such tokens of his goodness towards them then: but we also may gather other lessons besides, as meet for us now. To begin with them, it is certain that they might gather the same partly out of the enmity it self: but especially out of the hard success that the Serpent should have therein. In the enmity it self they might plainly see, that God had now accursed his whole dealing that was betwixt them, with perpetual hostility on both sides: that the Serpent for all his feigned friendship then, should ever have the seed of Man his mortal enemy; and Man-kind likewise, notwithstanding that now the woman had yielded unto him, in a matter of so great a moment, to the utter overthrow of them-selves and theirs, yet should they have ever all that generation (which now, reason would, should have pitied them rather, or at least have done them no more hurt, as having done them to much already) set on a mortal hatred against them. In which as they may plainly see an evident token of the goodness of God towards them in that he so punisheth the Serpents deceauing of the Woman with the hatred of them and theirs: so might they see likewise, if they did but a little mark it, that God rewarding the Woman's facility, with the hatred of all that kind to her and hers, did therein also plainly declare his goodness towards them, giving them now to understand thereby what the Serpent and his seed should be unto them, that is, their enemies, and of a sufficient warning unto them; and providing thereby a needful exercise for them besides. In that hard success that the Serpent should have therein, they might better find it because the advantage is so plainly given to the Seed of the Woman: and although in that lesser power that is given to the Seed of the Serpent, the matter may seem to be some-what eclipsed; yet even that also being better considered, is not without some special good comfort. In the advantage that is given to the Seed of the Woman, to bruise in-sunder the Serpents head, the more welcome a thing that it is unto any, that hath any mortal or deadly enemy, to be able to tread him under his foot when-soever he will, the more may they find therein an undoubted token of the special favor of God towards them, that then did give them assurance of so special advantage against that mortal enemy of theirs. And although as yet it was far to the full accomplishment of it, for that it was to be performed only by Christ, and that in many ages after that [ E] promise then to come: yet, because God is true, and cannot fail in whatsoever he hath promised, the more assured that they might be of it, in time to have it fully performed, the more comfort might they have even in that also; and yet in the mean season might account besides, that both they and theirs should ever have such power against the Serpent and all that kind as by the letter lay nearest unto their understanding, and daily experience it self would teach them. That in that lesser power that is given to the Serpent and to his seed, against the Woman and her seed also, they might see good tokens of the goodness of God, first it is clear, if then they had that knowledge of Christ and were better able to apply it to him: and, if they had not that, yet might they otherwise find it also. If they had that knowledge of Christ, and could right-lie apply it to him, then could they not otherwise take it but of the Man-hoode of Jesus Christ, and that it was the Heele against which Satan should have that power: and then could they not but see withal, the inestimable benefit that out of the same should redound unto all generally. If they had not that knowledge of Christ, yet that otherwise they might find it also, even in that lesser hurt that the Seed of the Serpent should do them, is plain enough likewise, first in that he hath some power over them: then, that it is no greater then so. In that he hath some power over them, they might well accout it both a needful chastisement for their so ready yielding unto him before: and as needful an exercise also for the time to come, to make thē more wary how they have any dealing with him. In that it was no greater then so, and had no power allowed him over the principal parts of the body, but was restrained only to the Heele, so far from the heart, it is plain likewise, that he being so mortal an enemy would have made choice of some other part much rather, on which to have wreaked the malice he had, then on a part so far frō deadly danger as it, if he had not been for their sakes restrained by the special hand or power of God. Those other lessons that we may gather besides out of the same, are all about that division or variance that commonly haunteth the Church of God, and ever standeth betwixt the children of the world on the one side; and them, on the other: whereof some of them are to our instruction; and some, to our comfort. To our instruction it is, that such enmity is of God, and ever to be found betwixt the children of the world on the one side, and the godlier sort on the other: and therefore that none are to take offense thereat, as though neither part could have the truth, so long as they have such variance with the other. To our comfort it is, that the issue of that contention shall be so comfortable to the godlier sort: that the seed of the Serpent shall annoy them but in the heel; and they, in the power of their strong Redeemer, shall readily go to the head of the others, and there give them a deadly wound. Then [ F] coming to the parties that had offended, and to the chastisements that were cast upon them, therein may they see the great favor of God likewise: and first, in them all taken together; then, in every of them apart by them-selves. In them all generally they might note, that none of them all, not all together, were anything correspondent unto the sin that they had committed to be any just punishment of it, but that it came short of the same: then, that if so much of their just desert were remitted unto them, or at the least not imposed on them, needs must it be of some special favor that God did bear them; and that certainly there was, in the secret counsel of God, some atonement meant unto them or else that in justice God could never have dealt so easily with them. If we come to consider of every of them apart by them-selves, we are first to begin with those that God did cast on either of them severally: then, to those that he did cast on them both together indifferently. Of those that God did cast on either of them severally, we are first to come to those that were cast on the womā: thē, unto those that were cast on the Man. In those that were cast upon the Woman, they might see the favor of God remaining, first, in those her pains in child-bearing: then also in that other, which was of her subjection unto her husband. Her pains in child-bearing would make her to love her children better: and be some stay unto her besides from such inordinate wantonness, as otherwise might be diverse ways hurtful unto her: Her subjection to her husband must needs be a benefit, if there be in the Man (as, for the most part, it is) better government, then in the Woman. In those that were cast upon the Man, first we see that for the time we are here, labor is a preservation of the body in health, and of the Soul from sin likewise: and that a toilsome life here, or any kind of grief whatsoever, doth help very well to make us weary of this our Pilgrimage, and to covet that Country of ours that is forever. And our dissolution in the end, is a blessed thing, for that it helpeth us away hence, that we tarry not here still, till the world be as weary of us, as we of it: especially, when as by making them garments he both declared himself to have care of their necessities in the mean season; and that he, and he only it is, who both doth make those garments for us (even out of the death of Jesus Christ) whereby we stand clothed before God, and teacheth us also to put them on by faith in him. In those that he cast on them both together, it appeareth plainly likewise, for that though he cast them out of Paradise, yet he left them the rest of the world to dwell in, and therein, many a rich and pleasant Country: and though he deprived them of the fruition of the Tree of Life (a Sacrament of that estate that now they had lost) yet before he had made them the promise of a Seed of the Woman, who should be so tmighty against the Serpent, that in him they might look to have a better estate, hen they had before.

CHAP. 3.

1 WHen there were moe increased, 〈◊〉 he course of the story doth in a manner altogether leave these, and treateth but of others only: [ A] and first, of two special Sons of Adam and E •• ; then of divers others besides. Th • se • o special Sons of Adam and E •• , were Cain, and Abel, of whom we have diverse things reported, but such as most of all tend unto these two points: by the one of them, to show what we are all by nature; by the other, what divers of us are by grace. But first, we have certain things of them delivered unto us that are of a lower consideration: then, those others, that are of that special matter of greater account. Those things that are delivered of them, which are of lower consideration, are two: one, of their birth; another, of their kind of life. Of their birth, we have no more set down, but that first they had Cain, and that his mother did so call him, as a man obtained of the Lord: and afterwards had Abel also. Of their kind of life it is said, that Abel gave himself to tend cattle; and Cain to the tilling of the ground: neither of them living idly, Cain though a bad one, yet in that kind being well employed; and Abel, though of better hope, yet not thereon sequestering himself from the other. Those other things that are of that greater consideration will occasion us, first to consider of the story of them thereunto appertaining: then, to gather out of the same what patterns we have in them, both of nature and grace: the story of them thereunto appertaining, doth first treat of their worshipping of God: and then, of certain other things that fell out thereupon. As touching their worshipping of God, we are to consider, first what was done on their parts towards him: then, how far he accepted of it. That which was done on their parts towards him, was, that after many days they both came to worship: Cain bringing his oblation of the fruits of the ground; and Abel his, of the first breed of his flock, and the fattest of them. When these were thus offered to God, it pleased him to have regard unto Abel, and to his offering: but not unto Cain, nor unto his. Those other things that fell out thereupon, do all, most appertain to the story of Cain (but so notwithstanding, that there is some mention of Abel also:) and first, about the present grief that then he took, for that God accepted of his brothers oblation, and not of his; then, about the slaughter of his brother thereupon. Concerning that present grief of his, we have declared, first that he was angry therewith: then, how the Lord dealt with him about it. That he was angry therewith, it is very plain for that it is said, that he was exceeding wroth, and that his countenance abated or fell withal. Whē the Lord dealeth with him about the same, first he inquireth of him why so he doth: and then, useth some reasons to quiet him again. He inquireth of [ B] him what reason he hath, either for that inward perturbation of his mind, or for that outward demonstration thereof in his countenance, or hanging-look. The reasons that he useth to quiet him withal, are two: one, of the equity that in him he should find; the other, that there was no cause in his brother to the contrary, but that he might quiet himself towards him. Concerning the equity that in him he should find, he doth plainly give him to understand, that he is ready both graciously to accept of anything that he should do well: and to lay to his charge whatsoever it is that he should do il. That there was no cause why he should be grieved against his brother, he showeth likewise, both that his brother did bear a good dutiful affectiō towards him: & that he should be his inferior also. Concerning the slaughter of his brother thereon, we have described unto us, first how he committed the fact: then, how God dealt with him about the same. In his committing of the fact we are to consider, first what moved him unto it: thē, in what sort he did perform it. That which moved him unto it, was nothing else but that which goeth before: namely, that God accepted of his brothers oblation; but then as touching his own, he did not only not regard it, but, when he was abashed at it, did also reprove him for the same. The manner Wherein he did perform it, is delivered unto us in two principal points: one, that he spake peaceably unto his brother: dissembling the secret ha • e that he bare him; the other, that having him abroad in the fields, he suddenly fell upon him and •• ue him. The dealing that God had with him about it, was first but only to enqui •• of him where he was: but then, all the residue about the chastisement that God thought good to cast upon him for the same. In his inquiring for him we are to 〈◊〉 , first how mildly God doth ask him for him: then, what an ungracious and wicked answer he returneth to God again. The mildness and goodness of God appeareth therein, first, for that he did not roughly storm against him as he had deserved: then also, both that he did ask where he was, and that he asked the same of him, who knew well enough what he had done with him. The naughtiness of his answer appeareth in this likewise: both that he did flatlie lie unto him, in that he denied to know where he was; and that he asked of God withal, whether he was his brothers keeper. Concerning the chastisement that God thought good to cast upon him for the same, we are to consider, first how it was imposed of God: then, how it was taken by him. As it was imposed of God, we find that though it were but small in respect of that which he had deserved: yet when he found some fault with it, it was something eased unto him. So are we first to consider what it was in it self: then, how far it was eased unto him. In denouncing the chastisement it self that was cast upon him, first he layeth his sin before him: and then showeth him; what must be his portion for it. He layeth down his sin before him, first but generally: then, more specially. Generally when he doth it, he addeth an admiration withal; as when he saith, what hast thou done? so to give him to understand, that he had committed a fact of special detestation; and the better to quicken him up unto some due consideration of it. More specially he showeth what it was, when he telleth him that the voice of his brothers blood cried unto him out of the earth: so giving him to understand, not only that he knew well enough what he had done; but also, both that blood in such sort spilled doth cry to the Lord, and that he is ready to hearken unto it. The portion that for this his sin he must have, is likewise set down unto him, first generally: then, more specially. Generally he giveth him to understand that he must stand accursed for it. More specially both he doth insinuate unto him that he is likewise to be abandoned from the place in which he had don this murder: and doth plainly tell him of an hard estate that else-where also he must ever bear. When he doth insinuate his abandoning thence, he seemeth also to make it his reason, that the earth had opened her mouth and received from his hands the blood of his brother, that he so unnaturally had shed forth upon it. The hardness of his estate else-where he is given to understand should partly arise unto him out of the earth: and partly should cleave to his own person, or forever hang thereupon all his life long. That part of it that should arise unto him out of the earth, was, that when he should bestow his labor to till the ground, it should not yield him fruits correspondent. That which should cleave to his own person, and all his life-long hang upon him, was, that he should be, not only a Fugitiue one the face of the earth, ever wandering to and fro: but also (as it seemeth, by the nature of both those words that are used, and as some of the learned do gather, whereunto his own words immediately following so plainly bewraying a special fear, may give some inducement) infested, or continually pricked with a troubled mind, by the guilte of that foul fact of his. To find out how far this sentence of God was eased unto him, whereas the occasion thereof is also set down we are likewise to consider, first by what occasion it was so eased: then, how far it was eased unto him. The occasion of easing the [ D] • ame unto him, was the complaint that thereon he made: first complaining of that whole punishment of his generally; then, of the several partes or members of it. Of the whole punishment he complaineth, that it was greater then he was able to bear: which he could in no wise think, but that both he must make over-light of his own sin; and somewhat charge God with injustice also. In his complaint of the several partes of his punishment, first he complaineth of that which he now had lost: then, of that estate wherein now he was to be. Of that which now he had lost, he reckoneth two special benefits: One, the same Country of his, from which he saith that God now doth drive him; the other, his gracious countenance from which he saith that now he shall be hidden. In that estate wherein henceforward he findeth that he must be, he complaineth of two special discommodities: one, that he must be such a forlorn Fugitiue on the face of the earth; the other, that it would come to pass, that (being in such disgrace as he was with God) whosoever should find him, he also would kill him. The mitigation of that his punishment, which hereby he obtained, was but only concerning that fear that he had, that whosoever should find him, would slay him: and for it, or to ease him therein, he had both a special judgment set down against any that should so do, namely to be punished seven-fold more, then Cain yet was for the murder of Abel; and a mark set upon him, for his protection on that behalf. How this punishment was taken by him, it may sufficiently appear, in that he did thereupon depart from the presence of God, and so wandered up and down as a Fugitiue, in some of those Countries on the East of Eden: nothing at all seeking the favor of God, though by that his late complaint he had found, how ready he was to have done him good, if himself had sought the same at his hands.

2. What patterns now we have in them, both of nature and grace, to the [ A] end that we may the better find, as they are two several things, and delivered unto us in these two persons, so are we to consider of either of them apart by them selves: and therefore first to begin with Cain; then after, to come unto Abel. As touching Cain, out of whole story we are to gather what we are by Nature (who was the first that ever was borne, and therefore so much the meeter to show us what we may think of our selves for that matter) though some things we see that were commendable in him; yet for the residue, all was reproueable. Commendable it was, first that he gave himself to labor the ground: then also, that he had some Religion in him, such as it was. In that he labored the ground, though he might have done it in a greedy desire (considering how plentiful things were then that [ B] grew of themselves, while yet they were so very few; and so he be charged by some of the learned) yet is there no question, but that he might do it in good manner also: and then, we knowing nothing to the contrary, sure it is that we are to judge the best of everyone. Nevertheless if he did it out of a greedy desire, or any way ill, then have we a pattern in him, that though Husbandry or tillage it self be good, yet may the children of the world follow it ill: as also there is no question, but that they do, and so have the light that is in them to be but darkness, to the greater convincing of their darkness to be exceeding great. If he did not any way follow it ill, then out of it may we gather likewise, that such as are bad men towards God, may nevertheless employ themselves well to the use of themselves and others, in such things as belong to this present life. That he had some religion in him, it doth plainly appear, both in that he worshipped: and in that he worshipped so as he did. In that he worshipped we may plainly see, that a kind of worshipping may be in men: and yet themselves stark naught notwithstanding. In the manner of his worship it appeareth likewise, both that he worshipped the true God: and that he came not empty, but brought with him such things as he had, or wherewith God had blessed his labor. Out of which we may in like sort gather, that those points also may be in such as otherwise are of a reprobate course, and not one jot better then Cain himself. Reproueable be was, first even in his worshipping it self, the chiefest flower of all his garland: then also, much more in other his dealings that ensued thereon. That in his worshipping he was reproueable, it may plainly appear, both by some things that we find in God: and out of the consideration of his own nature also. Those things that we find in God for that matter, are two: one that he did not accept of that his worshipping; the other, the reason that himself doth give of his so doing. That he doth not accept of it, though it be no undoubted argument in it self, because some-times he useth so to deal with his children also, not accepting their seeking to him at the first: yet is it a special good likelihood, that some way or other his worship was wrong, seeing that then, even at the first, God did plainly refuse to take it. The reason that he giveth of his so doing, doth make the matter clean out of question: for that he doth a little after so plainly tell him, that if he had done well, he would then have taken it of him. Out of the consideration of his own nature we may gather it also, for that before we found it to be so corrupt in Adam himself, that now we might not look for any true good to come of this his first begotten: because that finding all things to engender like to them-selves even that only consideration may justly with-hold us from expecting any other in this. Those other dealings of his that ensued thereon, were of two sorts, as we [ C] saw before: some of them concerning that present grief that he conceived, about the acceptation of his brothers oblation, and the rejecting of his; the others, about the slaughter of his brother that he thereupon in his mind conceived and afterward performed also. In that his grief that so he conceived we are to note, not only that it boded a marvelous ill nature, to be so angry as he was: but also, that it argued no repentance in him. It must needs boade a marvelous ill nature in him to be so angry as he was: for that he was so angry with God himself: and that for no just cause at all; having also not so much as any semblance of just cause for any the least jot at all of that his anger. It argued also no repentance in him, for that his anger growing on the non-acceptance of that his worshipping, did thereby plainly bewray, that the pride of his heart was such as that he thought very well of that his worshipping, though he saw that God did make no reckoning of it: whereas, if there had been any repentance in him, he would have had that lowliness of mind as that, though God had accepted never so well of it, yet would he have thought so meanly of it, that it would have grieved him nothing at all, if God had made no reckoning of it. In the slaughter of his brother, we may perceive it, first, if we go no further, but only to the fact it self: but then much more, if we consider of what behavior he was towards God, when he dealt with him about the same. In the fact it self we are to consider, what it was in the nature of it: and in what manner he did perform it. The fact it self, was in the nature of it, horrible murder: and committed, not only when yet there were few in all the world; but also upon his own brother. Unto the manner of it, do appertain two special considerations: one, that he had no cause at all why he should so do, neither was himself carried with any other, but only that God, not respecting his sacrifice, did nevertheless accept of his brothers; the other, that to compass his purpose the better, he used deep dissimulation, covering the mischief that was in his heart, with a pretense of no other meaning, but only of such as might well become one brother to have towards another. In his behavior towards God, we may plainly see, that he did nothing repent him of it, no not in the presence of God, and when he was called to a reckoning for him: and, on the other side, that so long as he hoped he might keep it close, he both denied that he knew anything of him, and did plainly profess besides, that he accounted not himself to have any charge of him; and when he saw that it was espied, and now had some punishment cast upon him for the same, he both accounted that easy punishment of his to be over-great (bewraying a special fear that now he had of all things besides) and withal turned aside from God, nothing at all seeking to him for the [ D] forgiveness of that his sin, nor for any other favor besides. Out of which, we also may gather for our selves, that as we are natural men, we have no religion or devotion wherewith to worship, but such as God may not accept of; and that nevertheless we are so well persuaded of it, that we also can easily be angry if he do not accept thereof as much as if it were sound in deed: that for that only cause we conceive malice against our brethren, whose profession we find by the word of God to be approved; and never leave (if God will permit so much unto us) until that under pretence of brother-hoode, we have imbrued our selves in their blood: that nevertheless we will not be acknowne of it, nor in any wise take with the same, so long as any way we can put it of, and account our selves likewise nothing at all to stand charged with them: that we also make so light of our fault therein, that how little soever we be punished for it, yet we account it a great deal to much: and that having so evident testimony both of the justice and mercy of God we also make no reckoning of either, but turn us aside we care not whether, so we may but seem to our selves that after a sort we are gotten out of his presence. And where these things are, there may we be sure, there is so much ill besides, as that we may assure our selves, there is nothing at all that can be thought on, but that by nature we are stained with it likewise.

3 As touching Abel, in whom we are to search out (as before I shown) what many of us are by Grace, there be but two special matters therein to be noted: [ A] the one his worshipping of God; the other, what he suffered of Cain his brother. In his worshipping of God, we are to note, that it pleased God to accept thereof: and so consequently, that without all question there was made some reconciliation in the secret purpose of God; and that it is not unlikely neither, but that, one way or other, Abel was directed how to worship God aright. That without all question there was made some reconciliation in the secret purpose of God, it is most evident, not only because the scriptures declare the same, but also for that the justice of God is such, as that otherwise none might look for at his hands, that he should so far approve any so base works of ours. For although that Abel might then have worshipped, both for the substance of that his worshipping, as God required, and for the manner, both sincerely and zealously also, so far as then (after the fall) could be found in man: yet of necessiity needs must it be so far short of that measure or weight that God requireth, that but in mercy he might in no wife have accepted of it; and then must his justice some way or other first be satisfied, before his mercy might extend it self so far unto any. That one way or other [ B] Abel was directed to worship God aright, is not unlikely, for that it pleaseth him, for the most part, so to work with those that are his: and yet it may be otherwise also, namely, that he worshipped no better then Cain, it may be worse, and yet in respect of the reconciliation made, he might sauorably accept of a worse of him, then he rejected at the hands of the other. For so is it with those that are his here in this life: both that he directeth them ofttimes to worship him according to his word in some measure; and yet, that at their hands he accepteth ofttimes likewise, much fainter and meaner service, then he rejecteth of many others. So that by the virtue of that reconciliation we also may hope, that our worship and service to him shall be accepted: and yet, that we glory not therein, as though it were for the worthiness of it, we are to know withal, that ofttimes he rejecteth much better of others; or at least may so do, for anything that we can have to the contrary. In that which he suffered for his brother, we are to note, what cause himself did give thereof; and how his brother wrought thereupon: and, in either of them, to apply the same unto our selves. The cause that Abel gave to his brother was none at all, but that his brother was of so ill disposition, as that he took occasion thereat, though none was justly given by him. For he did no more but worship the Lord, as also Cain his brother did: and it may be, that he worshipped him (as touching the worship it self) nothing better then Cain did. But certain it is, that it pleased God to accept of his, and not of his brothers; which was the thing whereat he was grieved: and so consequently leaveth unto us, that Abel did give no cause at all. That which Cain did nevertheless work thereupon, resteth in two principal points: one, that he was grieved with his brother; the other that he murdered him also. Out of both which we also may learn, that which daily experience teacheth, that ever there is a race in the world, so dieply smitted with that bad disposition of Cain, that they also rage against their brethren, and imbrue themselves in their blood, for none other cause, but only for that they find, that the profession or religion of those their brethren doth stand approved by the Word of God, when their own is by it rejected: the only cause, why in these days also the adhaerents of the late Church of Rome, do so bend them-selves against all those that more sincerely profess the Gospel of Christ. In which quarrel though the better sort be put to the worse here, and daily spend their blood therein: yet such is the retribution in the end, that well may this also be deemed a special blessing that by grace is cast upon those, to whom by his goodness it is allotted.

CHAP. 4.

1 THose others besides, of whom the story doth afterward treat, are all [ A] the residue: first, two special lines of Adam, severally: then, the whole race both of those and of the others, all joined together. Those two special lines of Adam that are set down severally, are, the one of them by this ungracious Cain: the other by Seth, whom he had in the place of Abel. Concerning that line that was by Cain, it is set down to the sixth descent from him: and the principal matters that are reported therein are diverse: one of them about Chanck his first begotten: the others about Lame • h the first from him in lineal descent. That which was about Chanok his first begotten, was, that after he had a Son he then began to build a Citty, and called the same, after the name of that Son of his, Chanok. Wherein, as before in diverse others, so in this also he hath yielded himself a right pattern of the Children of the world, as in one thing that commonly haunteth the nature of all, and is more tolerable: so in some others that are more reprooueable. That one thing that commonly haunteth the nature of all, and is more tolerable, is the common care that Parents have for their Children to leave unto them so well as they can: whereof we have some pattern here in that we read not of any care that he had of building, until he had a Son; but having a Son, then not only he built, but he would build a Citty also, more a great deal then he should need. Those others that are more reprooueable, are two: one, that is open enough of it self; another that is not so easily espied of all. That which is open enough of it self, is, that he seemed to have a desier to aeternise so much as he could the name of his Son, or to leave it to all posterities that were to come: a kind of vanity, that sitteth near to flesh and blood, and can hardly be sundered from the wisest and godliest that are. That which is not so easily espied of all, is that now he beginneth to settle himself in a stayed place, or at least doth labor the same; whereas already he knew well enough that God had inflicted this chastisement on him, that still he should wander on the face of the earth, for that his unnatural and wicked deed: nothing at all (in any good remorse of conscience) submitting himself to that hand of God; but striving against it, and laboring to cross it so much as he could. But as we have no mention or knowledge of it since (which also might be by the flood which after ensued) so may we the rather think, that God did cross that purpose of his, and held him under the execution of that his former sentence in a wandering estate, and so would not suffer him to enjoy a quiet settling of himself in any such building. Those that concern Lamech, the first from him in lineal descent, do partly respect that present time, when the story beginneth to record any part of his doings: and partly the time that afterward followed. That which respecteth that present time when the story beginneth to record any part of his doings, was, that [ B] he first corrupted wedlok, in that he took him two wives, first of any others that we do read of: a matter that is of that nature, as that though it well become that first beginner of it, to have descended of so graceless a line; yet so plausible unto the corrupt nature of all, that afterward it rested not there, but proceeded further and smitted many of the principal Fathers in the Church it self. So perilous a thing it is for any, to begin any kind of ill whatsoever. Of those things that respect the time that afterward followed, one of them doth concern his Childeren: and another importeth, that as he had first corrupted Wed-lock, so was he afterward ill troubled with it. That which doeth concern his Children, is, that God notwithstanding did specially bless them: and not only the Sons of his former Wife, with whom it seemeth his marriage was without reproose; but also the Childeren of his latter, the one of them clearly, the other also in the judgment of some. The special blessing that was bestowed on the Sons of the former, was of invention: by Iabal the elder, of well ordering of Cattle, and of the trade thereunto appertaining; by Iubal the younger, of certain instruments of Music, by the string, and wind, as the Harp, and the Organ. The Childeren of the latter were two likewise: a son that was called Tubal-Cain; and a daughter that was called Nahamah. On the Son the text is plain, that there was a special blessing of invention bestowed likewise: namely, of working of Brasse, and Iron, and applying the same to our use. On the daughter also, by her name it may seem, that there was some special beauty bestowed, because that so in the Hebrew tongue her name doth signify. But because it could not usually so soon be seen, whether she would prove to be so answerable unto that name (at least if that name were so timely given her) therefore on her part it importeth no more, but that in her child-hoode there were some good tokens in her of some special beauty: and on theirs that did so name her, that beauty was with them as also with us, a special ornament unto a Woman. And so may we see that on the Childeren of either of these two wives of his, there was a much like blessing bestowed: namely on either of them onetthat appertained to needful use, as upon Iabal of the one, and Tubal-Came of the other; and on either of them another that tended chiefly to delectation, as upon Iubal the invention of Music, and upon this Nahamah that special beauty. That which importeth, or at least may so seem, that as he was the first that corrupted Wed-lock, so was he afterward ill troubled with it, is that same speech that he had unto his Wives: concerning which we are to note, both what it was; and at what time it proceeded [ C] from him. What the speech was that he had unto them (as touching the sense or meaning of it) is not yet resolved among the learned: but it may seem (and that is the judgment of some) that he did not therein speak of any such slaughters as he had already committed, as many imagine (especially of the Jews:) but rather that he did vaunt forth himself, what he were both able as yet and willing also to do, if he were thereunto provoked. And because that he doth so specially direct his speech therein to his Wives, it is not unlikely, but that their contentions and ill dealing with him, did make him so to break forth unto those menacing speeches: and so declare as it may seem, that himself found some trouble now, in taking a couple of Wives unto him; pulling unto him (as the Proverb is) more with one hand thereby, than now he was able to put of with both. As touching the time, when this speech proceeded from him, by order of the text it seemeth to be after that his Childeren by them were come to man's state or to ripe years already (because it seemeth by the order of the story, that they had invented those things before) and so consequently most likely to be in the old or declining age of Lamech; at which time he might be indeed more likely to find cumber in such case, somewhat answerable in proportion to that, whereunto his own inordinate lust in the flower of his years had pricked him before: a needful document to others also, so to moderate the lusts of their youth, that in such case they do not only consider, what would best fit their inclination then, but also how it will fit them after; least that while in the former they omit the latter, they afterward be cloyed with the fruits of the former, and now do find ten times more grief, than ever they had contentment before, notwithstanding that then with brags and crackes they face out that weak declining cause of theirs so well as they can.

2 In that other special line of Adam that was by Seth, we are to consider, first [ A] of the manner wherein it is delivered unto us: then, of the principal matters that are noted unto us therein. In the manner of delivering the same unto us, we may see, that some part of it is (as it were) annexed unto the story of Cain aforesaid: but then, both that it and the rest, is, altogether, immediately after set down unto us. That part of it, that is (as it were) annexed unto the story of Cain aforesaid, is set down in the end of the fourth Chapter (which Chapter, as we have seen, doth otherwise in a manner treat of Cain only) and in two of the last verses thereof: and showeth unto us, both that Adam had Seth another son, instead of Abel that was slain before; and treateth of one special matter besides appertaining unto the time of Enos his son. But then both this part of that line of Adam (together withal [ B] the rest of it unto Noah) is a fresh set down again in the next Chapter following: and such an entrance then made unto it, as though the race of Adam did there only begin, and that those that before were spoken of, were now set by. Which manner of delivery we are so much the rather to mark, for that it may something help to judge of one point of difficulty in the matter it self which after ensueth. The principal matters therefore that are noted to us therein, do some of them appertain unto that patt of this line of Adam that is set down immediatele after the story of Cain, and as it were annexed thereunto: and some others, unto that other recital of it, when it is all taken together. Those that do appertain unto that part of it, that joineth so near to the story of Cain, are two: one of them concerning Seth himself; the other following immediately after the birth of Enoch his son. Concerning Seth himself the story doth show, that he was given unto them, after that Abel (by his unnatural brother) was taken away: and that they did so take him to, as given them in the place of Abel, and thereupō gave him his name accordingly. Out of which we may gather, both that God is wont to make supply, whensoever any are in such case destroyed: and that our selves likewise may look for the same at his hands, that though tyrants rage never so much; yet God will ever so make supply that still there shall be a seed among us. That which followeth immediately after the birth of Enos his son, is a matter of greater difficulty, for that it is of two diverse and contrary readings: the greatest part of the learned, both of old, and of this present age of ours, reading it one way, namely, that then (that is, in his time) men began to call on the name of the Lord, or that the name of the Lord began then to be called upon: others, of old and now also, of special account for learning likewise, reading it clean otherwise, namely, that then the name of the Lord began to be profaned in calling thereon, or in the worship that was done unto it. For as touching that of the Septuagint, that did read, that this man (that is, Enoch) did hope to call on the name of the Lord, and such others as go that way to work, giving to Enoch that commendation, besides that in the first part they plainly swerve from the original, in reading that Enoch did it, in the residue also they join with the former, and so are in effect (for the matter thot now we speak of) all one together with it. Therefore concerning these two, it shall be good so to consider of either of them, as that we may the better see in what sense it may best be taken: whether, that then the name of the Lord began to be called upon; or else, then began to be among men profaned. As touching both which, there is no question, but that the former hath many mo partakers, then hath the latter: but yet notwithstanding it seemeth to me, that the latter is not to be despised neither. For though the former doth overcome [ C] in number of judgments: yet the matter seemeth to have the Texte it self so much the more to incline to it then unto the other, that those judgments of theirs may so much the rather be called in question. Which that it may the better appear, and that a readier way therewith all may be made to judge betwixt them, it shall be good (as I said) to consider of either of them apart by themselves: both howe far they are supported in the judgments of men; and how they stand in the Text it self. And first as touching the former of them, not only most of the Hebrews of old, but the Fathers likewise, and most of the learned now, do so take it (and that sense is a great part of the ground-work of those notable Books of S. Augustine of the Citty of God especially for certain of them:) and in Plantines Epitome of Pagnines Hebrew Lexicon the other signification of the word is so clean left out, that thereby it may seem, that those learned that he professeth himself to have used in gathering of it, were then of opinion that no such sense was due unto it. But if we come to the Text it self, then, besides that in diverse other places it doth so signify (and so of necessity must, the circumstances of those places requiring the same) we have otherwise the principal matter wanting that should be for that sense of theirs; and somewhat besides, that seemeth to stand some-what strong against it. That which is wanting in the Text, to confirm that sense of theirs, is, that nowhere we have any mention at all of any such Church or Congregation of faithful or godly people in in those days, that either now or at any time else (before the calling of Abraham) were any way assembled together to the worship of God. Some there were, who shortly after were called the Children of God, who (we may think) were the better sort among them; and no doubt there were some special persons in both those lines (not only of Seth, but of Cain also) whose hearts it pleased God to touch with some special fear of him: but yet we read it not so reported, that we may safely conceive that there was, not only not any one such people, but also not so much as any one family (or but one silly couple of any one family till we come to Noah) that professed the fear of God; but only some few several persons, here and there one without any fellows. And then, if otherwise we cannot find anything that importeth any such company, needs must we have so much the less help for rhe warrant of that sense aforesaid. That which we have in the Text against it, is partly in this place: and partly elsewhere. In this place, somewhat there is in the pointing or distinguishing of the sentence going before: and some-what in the whole course of the matter it self, before, and after. That which is in the pointing of the sentence going before, is, that it is shut up from this member that followeth, with one of the Kings or principal sorts of the Hebrew distinctions: which (though some of the learned do otherwise) yet Arias Montanus maketh a full distinction. [ D] And then if it be a full distinction (as in that place by nature it may seem to be) the more liberty that therein there is, to refer it unto the Story of the whole Chapter going before, or to the Story that after followeth; so much the less must be the necessity, of tying it only to that, which next and immediately goeth before it. But then, whereas the most of the Chapter treateth of Cain and his line, and giveth good cause to suspect corruption by them; and but very little of it, of Seth and Enos, and otherwise reporteth no goodness of them: hence must it follow, that as if it be referred unto the whole, then it should rather imply profaning; so if it be referred but only to the latter and less part of it, yet there also it findeth not any ground-work of true Invocation. In the whole course of the matter it self, before & after, both in this Chapter it is said, that Cain and Abel came with their oblations to God (and then was not this the first work, that of that kind was done by any) and a little after, where the whole Genealogy or line is set down, besides that, there is no such commendation given to either of them, that so special recital of the Line of Adam there, doth as it were set by (as before I noted) whatsoever was gone before, as not worthy of any such special commendation. Else-where also, namely in the Epistle to the Hebrews where the Apostle maketh a diligent, and a special good recital of the godly Fathers of old, especially such as were most ancient, there he altogether omitteth this, and passeth immediately from Abel to Enok: whereas notwithstanding in this sense that now is given it, it had made specially to his purpose; and therefore most likely, that seeing he did omit it, (he for his part) did not so take it. Which things considered, it were so much the more hard to conceive, why Junius should now return unto that former course again, after that Tremellius in these days of ours had so well broken the Ice unto him, and himself had joined with him therein, but that being so much given to that new platform of Church-government, that in these late days hath ben so vehemently urged by diverse, it is less marvel, if thereby he were so much the readier to incline to this sense, as on that occasion in diverse other places also he is, in such like cases. As touching the latter, certain it is, that in voices it is nothing so strong as the former: but yet such as may seem, to have the Text more favorable, then hath the other. As for voices, I know no moe but those Hebrews of old: and a couple of these days of ours (but those, as I take it, of special good account) Tremellius abroad, and a countryman of our own at home. But then coming unto the Text, we see that immediately after (the first Chapter only coming betwixt, which only is of the line of Adam by Seth unto Noah) there is complaint of unadvised marriages, and of great corruption that came in thereby: and that so great, that God thereupon did fully resolve to destroy them from the face of the earth (a very few only reserved to begin the world again) as also immediately after he did. Which great corruption immediately following might seem much rather to show, that this place might speak of the beginning of it, and so be a Transition unto it (but that so many of the Learned do otherwise take it) then to speak of any such special Invocation of God to be then begun, of which we find nothing else-where besides: and as though, they had degenerated before, and now were called back unto it again; whereas it was but only 235. years then, since that Adam himself was made.

3 Those that do appertain unto that other recital of this Line of Adam by Seth, are of two sorts: some of them gathered out of the whole; others, out of [ A] some special persons. Out of the whole we may note, both that one Line is specially pursued: and that the time is diligently noted withal. In that one Line that is so specially pursued we may note, both that according as the promise was made of the Seed of the Woman that should bruise in sunder the Serpents head, so there was given a good hope unto them for the performance of it, when they saw that Line so carefully continued: and that seeing none other is (to speak of) set down besides, of them, therefore there is less account to be made; especially in comparison of the other. In that reckoning of the time, we may note likewise, not only that while they were few, God did give them the longer life, that so the world might so much the sooner be replenished: but also, that as afterward it would help well to direct the people of God to their promised Savior, and to many other matters of good importance besides; so it was not of any to be neglected, seeing that here it is so carefully observed. Those special persons out of which we are to note somewhat more specially, are two: Enock and Noah. Of Enock we have two things noted: one, of his godly disposition; the other, of a special reward that it pleased God to bestow upon him. Concerning which, we are first to consider somewhat of either apart by themselves: and somewhat of them both joined together. Taking them apart by themselves, and first beginning with his godly disposition, some things there are, that lie plain enough unto all: but one thing there is, that yet I find not to be noted by any. Those that lie plain enough unto all, are of two sorts: some that do appertain unto all; and one that doth more specially belong to certain of us. Those that do appertain unto all, are two: one that he was godly disposed: the other, how long he did continue therein. That he was godly disposed, we are first to see how it appeareth: then, what special point of godliness is ascribed unto him. It appeareth in this, that here it is said, that he walked with God, and else-where this his walking with God is termed to be pleasing of him: A good example for all to follow, to withdraw our selves from [ B] the common course of the world, and to frame our selves to walk with God. That special point of godliness that is ascribed unto him, is that he rebuked the ungodly of his time (as S. Jude recordeth) and freely denounced the heavy judgments of God against them. His continuance herein is noted to be three hundred years: a long and a wearisome time no doubt, to see so much iniquity as he did, and that he in reproving the same was on all hands (as no doubt he was) so little regarded. That one thing that doth more specially belong to certain of us, is, that he is noted withal, to have begotten diverse Children, as well as others: whereby it appeareth, that the estate and use of matrimony doth not hinder, but that therein men may sincerely walk with God; and so consequently, that wedlock is not to be so far abandoned from holy orders, as some have been persuaded of it. That other thing that I find not as yet to be noted by any, is, that although this Henock be but only in the fixed descent from Adam (or the seventh from him, as S. Jude doth term him, reckoning then Adam for one:) yet is he the first, unto whom the Text hath yet given that commendation; at least by name. For as touching Abel, though afterward we have good commendation of him (Christ himself calling him righteous, and the Apostle attributing faith unto him) yet in this place we have no such thing of him, but only that he worshipped (which is said of his Brother also) and that it pleased God to accept thereof, which as it was not for any goodness in him, so likewise it might have been, though in him there had been no goodness at all. And as for that other reading of most men, that Then men began to call on the Name of the Lord, neither is that commendation given unto any by name: neither is that (as I do take it) the sense of the place, as before is declared; or at least, because that diverse of the Learned both old and new, do not so take it, but in another contrary sense, therefore is not it to stand as undoubted to any. The reward that was bestowed upon him, was, that he did not taste of death as others did, but was taken up of God: wherein, as he was vouchsafed a rare praerogatiue, so to be exempted from the common course of others, in so special a matter as it; so is it a comfortable example to all, to see that godliness is so dear and welcome to God, as by the reward that here at this time he bestowed on Enock, we may find that it is. If now we take them both together, then are there two notes besides, that comfortably we may gather out of the same: one, that lieth reasonable plainly; another, that doth more hardly follow. That which lieth reasonable plainly, is, that seeing there was at that time such an uniting of that godly disposition of the one, and so special acceptance of the other, as in such case we may look for [ C] the like: so we may not sunder them neither; but if we will expect the latter, we must then awayt the same in the way of the former. That which doth more hardly follow, is a collection that diverse do gather out of other such like places as this (as out of the seventh days rest, and out of the freelege of the seventh, and fifty years; out of the compassing of Ierico, and such like) and some out of this likewise, or at least somewhat towards it: namely, that (omitting▪ curiously to inquire of the secrets of God, or by such things as at the most are but merely coniectural, to set down a certainty or likelihood either, and considering only in all such cases, but of possibilities, and of them no further neither, but as may stir us up to godliness within the bounds of Christian sobriety) it may very well be, that five thousand years of the world being spent already, and the better half of the sixth like-wise, as true righteousness is now, by the power of the Gospel, so begun to be restored again, that many do walk with God now that followed the course of the world before; so may the time be very near, wherein the power of death shall cease, and the faithful be taken up to eternal glory, and that as in this Story he that lived longest of all the Fathers which was Methuselah, did immediately follow after him that walked with God, which was Enock his Father (for that some do rather give that honor to Adam, it is by adding unto his years so many moe, as were enough to give him the victory in that matter, instead of his infancy and youth, that he should have lived by the common course of others of that age before he came to that ripeness of years wherein God first made him; and not that he lived so many indeed:) so may that eternity that we now speak of, follow as near unto this our walking with God, that the power of his word doth now set up on earth among us. Of Noah we have nothing to this place appertaining, but only concerning the name that was given him, and the prophetical interpretation of the same: namely, that he should comfort them or give thē rest concerning the labor & travel of their hands on the earth which God had cursed. Of the which, though the difficulty of the place hath bred diverse interpretations, yet I marvel that that which seemeth to be the only sense of it, is so generally missed of all that yet I have seen, both old, and new. For it is not to be doubted, but that since Moses maketh so special mention of it, but that some matter of special importance doth lie therein: both of greater importance, then a readier course in husbandry; and nearer to the mark, then by that general destruction of all that fell in his time, to give the better sort rest from their labors that they had with the wicked. Namely, that seeing it is the manner of the Scripture, when it giveth forth any personal representation of Christ that was the promised Seed, or bringeth forth any, in something or other to represent the person of him before he came (as Joshua, in bringing [ D] in the people into the promised rest; Sampson in his invincible strength; David, in his rejection for a time, but afterward attaining by degrees unto the Kingdom, Solomon, in his own wisdom, and in the happy estate of his Kingdom; and diverse other such like) thē but so to point to those patterns, that although thereby it raise us up to a good and comfortable expectation, yet doth it not leave us there, but pointeth us farther to look for the residue, and for the full accomplishment of all, in some other that was to come: even so in this also may we very well think, that whereas Noah was likewise a figure of Christ, both in preservation of those that were saved from the flood, and in the Covenant that with them was made, these words of Lameck his Father, do so point to that piece of comfort or rest, that it pleased God by that means to derive to others by him, that neuerthe-less they send us further for the further accomplishment of them, unto him whom he represented, Jesus Christ; in whom we know, that from God to Man is derived, the fullness of all quietness and comfort, and in none other but only in him.

4 As touching the whole race of Man generally, both of these that are last mentioned, [ A] and of the others going before, whereas it pleased God, utterly almost to destroy them all, the Story first treateth of that general destruction of all: then, of those that after succeeded, until the time that he chose (from among them all) one peculiar people unto himself. Concerning that general destruction of all, first we have the cause of it set down unto us: then, that judgment of God it self. The cause of it is alleged to be the great corruption that then was among them: concerning which, first we have one thing noted as the occasion of a great part of that their corruption; then that their corruption it self. So are we first to consider of that occasion: then, of that corruption it self. In the occasion of it, as there is something set down so plain that there is no question of it: so is there somewhat again that is not so plain, but that therein the learned are of diverse judgments. That which is set down so plain, that there is no question of it, nevertheless is not so clear in it self, but that some doubt may thereof arise: and so are we first to consider of the thing it self that now we speak of; then of that doubt that thence may arise. The thing it self that now we speak of, is, that even the better sort of them, had so little care of their own abiding in their better course, or of leaving a godly seed behind them, that for beauties sake they matched with the looser sort: and so did both themselves degenerate; and left a mungerell seed behind them. A fair warning to all that followed, not only how evil a counselor the desire of beauty is in matters of marriage: but also, that so many as have care of their children, to have them brought up in the fear of God, had need so to wane themselves from desire of beauty in choice of their Wives, that [ B] for it they do not match with those that by their own carelessness on that behalf, do before hand give sufficient proof, that they would but little regard it in their children also. The doubt that hence may arise, is, whether we may think that God bestowed more beauty on the daughters of those men that were of the looser sort: than on the daughters of those that feared God. Concerning which, we need not to think that God bestowed those ornaments of nature, as comeliness and beauty, more on the one sort than on the other; but that he bestowed those indifferently, and alike on all: but that the looser sort took to themselves more liberty to trim up themselves, to the eye of flesh and blood, in apparel, hair, jewels and such like (as the manner of the world ever is) than the godlier sort did; and that so, and none otherwise, they were more viewly, and pleased the eye of flesh and blood, more than the others, that more carefully kept within the bounds of better sobriety. That which is not set down so plain, but that there is (even with the learned) some question of it, is concerning those that most of out Translations term the Giants. But whereas the word doth also signify such as revolt, go back, or fall away; it seemeth to me, that such as so took it, have the circumstances of the Text more to favor that sense of the word in this place, than those that take it in the other: because that by those intemperate and unadvised matches that the better sort (for beauties sake) made with the looser, much better occasion was given to speak of