GOD's ARRAIGNMENT OF ADAM: DECLARED In a Sermon preach'd at St PAULS, Septemb. 5. 1658. before the right Honorable the Lord Major, Aldermen, and Common-Council.
By Thomas Cartwright, M. A. of Queens Coll. Oxon. and now Vicar of Walthamſtow in Eſſex.
LONDON, Printed for John Baker, at the ſign of the Peacock in S. Pauls Church-yard, 1659.
WHen your command gave life to this Sermon, I did not imagine that it could have been expos'd to any ſuch uncharitable cenſures as might force it to return to your name for ſhelter and protection; by which means I doubt not but it will find better entertainment then it can deſerve, or I hope for: For now unleſs they reſolve to run the hazard of a publick diſgrace, they muſt needs bluſh to proclaim their diſlike of that, which a perſon of ſo much honour and judgment as yourſelf, was pleas'd (with many other good men) in the hearing to approve of; and therefore I preſume will not now diſlike of. Sir, I knew when I preach'd it, that telling the truth was not the way to inſinuate into many of my Auditors affections, and if I am therefore become their enemy, my caſe is in this no worſe then Saint Pauls, Gal. 4. ver. 16. Nor indeed are they ſuch Cato's, as that it ſhould be puniſhment enough to be condemned by them; but they rather publiſh the clearneſs of the light in declaring how offenſive it was to their e•es. The honey is never the worſe, becauſe it made their wounds to ſmart: If Saint John Baptiſt had been onely a ſhining and not a burning Lamp, he might poſsibly have kept his head upon his ſhoulders: when the truth ſhews it ſelf, there is none can diſlike it; but when it ſhews them, there are many that hate it, becauſe it gives Check-mate to their intereſt; and ſuch I hope will appear to be their diſpleaſure, whoſe ſtomachs could not digeſt this Sermon almoſt a quarter of a year after they receiv'd it. Wholeſom meat muſt not be kept from the table, becauſe ſome agu•ſh ſtomachs nauſeate it. It was delivered in as general terms as I could think upon, that ſo they who are angry might accuſe themſelvs.
Sir, If there be any thing in it that may be worthy of your peruſal, be pleas'd to accept it as your due, and a teſtimony of my gratitude; for having run ſo long upon the ſcore, till the intereſt of your favours exceeds the principal of my abilities, rather then I would put off ſo noble a Creditor with a Non ſum ſolvendo, I thought it more commendable, with the bad borrowers of our times, to begin the paiment of great debts by ſuch a ſlender compoſition as this; there is a power in your aceptance to make its meanneſs faſhionable, and to teach others to have a more charitable opinion of
NO Sooner does a man ſtep out of Gods high-way into the by-paths of wickedneſs, but he is travelling in the ready road to miſery. Sin and puniſhment like Hypocrates his twins goe hand in hand together; ſo that as ſoon as that unprofitable work of wickedneſs is done, the wages of death is ready to be payd it; for as mercy will permit no good deed to go unrewarded, ſo juſtice will let no bad deed go unpuniſh't: And if you trace theſe bitter ſtreams, you will find their fountain to be but a little above my text; in which you h•ve2 the Judge of heaven and earth managing a legal〈…〉ſs againſt our firſt parents for the firſt breach of his Law, of which they were newly guilty; and that he who is the rule of all juſtice and equity, might appear moſt perfect in it himſelf, before he ſentences the Delinquents he ſummons them before him to plead to that Inditement which their own conſciences had found againſt them, which is ſummed up in my Text: in which I might obſerve; 1. The Judge, the Lord. 2. The priſoner, Adam. 3. His Summons, he was call'd, as it were, to the bar, and by his inditement, where art thou? i. e. in what condition, whether guilty or not? But that my diſcourſe may be the more methodical, I ſhall rather divide the whole into two parts:
I. Magna vocantis benignitas, the great benignity of the party calling, which appears if you look upon the words in theſe ſix ſenſes, of which they are eaſily capable; viz. As they are either.
II. Magna vocati malignitas: the great malignity of the party called: viz. of Adam, who becauſe he offended firſt, muſt firſt be handled.
Now his offence was the eating of the forbidden fruit, which was the cauſe of his fall from that ſtate of integrity in3 which God had created him. But perhaps you'l deſire that the Apoſtle Saint Paul may be admitted to plead for him, and that I would take his words into conſideration, 1 Tim. 2 14. Adam was not ſeduced, but the Woman being ſeduced was in the tranſgreſſion: and if ſo, how coms it then to paſs that he is charg'd here with delinquency in my text, and that he himſelf confeſſes, ver. 12. That the woman gave him of the tree, and he did eat.
For the better reconciliation of which two texts (which are not ſo unlike, but that they may both be father'd upon the God of truth) conſider,
1. That Adam was not ſeduc'd as was the woman, immediately, nor ſtrictly and externally by the fraud and diſcourſe of the Serpent; nor before (as he was created) but after her, and by her.
2. The Apoſtle does not treat ſo much of the ſeduction it ſelf, as of the manner and order of it; ſo that the wmman who was created last, ver. 13. (ſaies hee) was ſeduced firſt, ver. 14 And this puts us in mind to conſider, why it then is, that God laies this charge to him particularly by name, and not rather to her; for he does not ſay Eve, but Adam w•e•e art thou? which certainly was becauſe hee was her Husband, and ſo conſequently her head, and her ſuperior: from whence we may deduce theſe two concluſions: viz.
1. That the quantity of the offence is to be meaſured (amongſt other circumſtances) from the quality of the offendor.
2. That a ſuperior ſhall be called to an account not only for his own, but likewiſe for the offences of thoſe that are under him.
And firſt, of the former of the two: viz.
That the quantity of the offence, is to be meaſured (amongſt o•her circumſtances) from the quality of the offender: for though Eve had ſinned firſt, yet Adam is ſummon'd firſt, though ſhe had firſt offended, yet was he firſt blamed, becauſe he was her ſuperior and ſo ſhould not have followed her, eſpecially when ſhe did not follow the commands of her God.
4The greatneſs of the man is ſo far from leſning,〈…〉it augments the greatneſs of his offence. The higher God has plac'd them, the greater is their fall, and ſo will their puniſhment be, for Gods lawes are not like Cobwebs which only catch the leſſer flyes; but amongſt a multitude of delinquents, he firſt takes care to cull out the fatteſt, and ſacrifice them to his juſtice. Laertius tells us of Diogene, that he complained, that the greater thieves in his time did ordinarily puniſh the leſſer, and yet ſecure themſelves, that ſecret thieves condemned open robbers; but when God comes to ſit in judgment, he will ſummon the biggeſt to the bar firſt, and make them give an exact account of their miſdemeanors, that ſo their puniſhment may be as exemplary as their tranſgreſſions, and that they who went before others in ſin, might likewiſe go before them in ſuffering.
This then condemns all ſuch corrupt magiſtrates, who like fiſhing-rods ſtand ind•fferently ſtraite, when a ſmall fiſh is to be taken up, but bow and yeild when ſome greater one is to be hanged and drawn up; not conſidering that Gods Vicegerents ſhould be like himſelf, who is not〈…〉〈 in non-Latin alphabet 〉, an accepter of perſons, but one who will ſet the ſaddleActs 10. 34. upon the right horſe, puniſh the rich as well as the poor, the greateſt as well as the meaneſt men.
Examples work more upon moſt men, then precepts, who read lives more then books; and therefore if they whoſe carriage ſhould be as a looking-glaſs for others to dreſs their lives by, ſhall repreſent falſe things to them, God will quickly break them, that others may no longer be the worſe for them: If they who ſhould not be a law to others, become a ſtumbling-block, God will in mercy to others take care to remove them out of the way.
Gods anger is hightned with mens ingratitude, and therefore when they whom he has placed a degree above others, whether in knowledg or dignity ſhall fall ſhort of others in the practiſe of godlineſs, their knowledg being without obedience, and their honour without holineſs, will but ſerve to damn them the more profoundly. In how ſad a condition are theſe men who preſuming upon ſuch like priviledges have ſo groſly5 abuſed Gods love, as to ſide with the firſt againſt the ſecond Table of the Decalogue, boaſting of their godlineſs, and yet overlooking the punctilio's of upright dealing, whereas godlineſs and moral honeſty ceaſe to be, by being parted. Certainly thoſe that tread in that path miſtake the way to heaven; for the buſineſs of our ſalvation does not conſiſt in the keeping of Sabbaths and faſts, in repetition of long prayers, in receiving of the monthly Sacrament; I doubt many Hypocrites have done all theſe, and yet are damned into the bargain; he that does not go on farther, to the obſervation of the ſecond Table, muſt ſit down on this ſide heaven: The performance of ſome part of his duty will never apologize for the neglect of the other, his keeping of faſts will never abſolve him from breach of oaths. His frequenting of Sermons will never make ſacriledg a vertue; his long prayers will fall ſhort of acquitting him from oppreſſion; nor will his configuring to a form of Godlineſs ever make amends for his cheatings; his parts, places, priviledges and preſerments, if not accompanied with righteouſneſs to his neighbours as well as holineſs to his God, will•e as ſo many milstones about his neck to ſink him the deeper into the bottomleſs pit of deſtruction. If the magiſtrate•hare in the peoples ſins, the husband in his wifes, or the maſter in his families, they ſhall likewiſe be the copartners with•hem in their ſufferings, and have the precedence then too as well as at other times. Though Adam ſinned after, yet•as he called to an account before Eve.
And this calls upon me to inſiſt on the ſecond propoſition, viz.
That a ſuperior offending ſhall be called to an account, not only for his own, but likewiſe for the offences of thoſe that are under him.
Becauſe when he is with them in any villany; they do offend (as they think) by preſcription, and ſo by prompting, or participating with them, he becomes guilty of their crimes.
Alas! they think themſelves priviledged to ſin with ſuch Authors, as if the conſcienciouſneſs of their duty were unmannerly6 (if not ſaucie) when it gave check-mate to the crimes of their Superiors.
A Magiſtrate is as it were the Phyſician of his Subjects, upon whoſe preſcriptions their lives and ſafeties do depend; if therefore he either adminiſter things that are prejudicial to them, or by his ill example or ſilence ſeem to countenance them, their blood may juſtly be required at his hands: The Phyſician may eaſily be guilty of his Patients miſcarriage, and if his skill be not anſwerable to his profeſſion, the more practice he has, the more unhappineſs: In him 'tis a greater fault to be acceſſory to a man's death, than in any other, becauſe it is a breach of truſt.
Ʋt in corporibus, ſic in imperio, graviſſimus eſt morbus quiPlin. à capite diffunditur: As in the body natural, ſo likewiſe in the Politick, thoſe diſeaſes are moſt dangerous which ſeize firſt upon the Head. Superior ſibi indulgens peracerbus eſt in ſubditos: A Magiſtrate does not onely hurt himſelf, but his ſubjects by his ſins; and therefore 'tis but reaſon that hee who multiplies other mens ſufferings, ſhould likewiſe himſelf be beaten with many ſtripes.
When the Judges know not God who plac'd them in autority, and underſtand not his Law, which ſhould be a lanthorn to their feet, and a light to their paths; when they will neither learn what is their office from others, nor yet underſtand it of themſelves; then all the foundations of the earth arePſal. 82. 5. out of courſe (ſaies David;) all fundamental Laws, all commendable cuſtoms, all good orders (which are the very baſis and foundation of humane ſocieties) are broken: And therefore when they who ſhould eſtabliſh others, are themſelvs unſetled; when they that like Atlas's ſhould bear up others, ſhall ſtoop of themſelves, the manifold inconveniences that follow their offence will cry aloud to the offended juſtice of heaven, to make them drink deep of the vials of his vengeance.
Conſtantia praecepti eſt exemplum praecipîentis, nutatmandatum quod non ſtabilitur ſuperioris, moribus: The confirmation of a precept is the example of him that commands it; and the people look upon that Law as null'd and abrogated7 which is not to be read in the lives of them who ſhould inforce it, ſo that their ſins being both vicious and ſcandalous, muſt needs have a double puniſhment.
Scarlet crimes are of a double dye, and therefore God will aſſuredly take the more notice of them. If you whom God has plac'd higher then others, ſhall offend him more highly then others, how can you flatter your ſelves with the leaſt hopes of eſcaping his fury? The fall of Lucifer was the more impardonable, becauſe it was a fall from heaven. Adams ſin was the more inexcuſable, becauſe 'twas committed by him the then Monarch of this lower world. If Moſes the Prince of God's peopleſin, how can be expect to enter into the promiſed land? If Aaron the Prieſt (whoſe life and mouth ſhould ſpeak the ſame Creed) offend, Gods wrath muſt needs be incens'd against him. Tantò majus peccatum eſſe cognoſcitur, quantò major qui peccat habetur. Needs muſt it grieve our Saviour to be wounded in the houſe of his friends, and trouble him much to conſider, that one of his own Apoſtles ſhould give the blow. That the brutiſh Gadarens ſhould eſteem their ſwine above their Saviour is no great wonder; but that they who a•e in covenant with him ſhould rather part with him that their ſins, is a prodigie; and therefore when they whom he has married to himſelf in everlaſting kindneſs, ſhall run a whoring after their own inventions, a double puniſhment will certainly overtake them, and that for a double reaſon:
1. Becauſe they ſin againſt a greater meaſure of knowledg than other men: Ignorance may ſometimes excuſe in part, but knowledge does alwaies aggravate a crime. Weakneſs cannot mitigate more, than does wilfulneſs highten an offence. They therefore that know their maſters will, and do it not: they that have graces, and imploy them not; they that have talents, and improve them not; they that ſee the right way, and yet will not walk in it, they deſerve not more pity, but more puniſhment than others.
2. Becauſe they ſin againſt a greater meaſure of mercies than other men, and that ſpeaks their unthankfulneſs. When God had done ſo much, that he could not do more for his8 Vineyard, then certainly for it to bring forth wild grapes,〈◊〉ſerv'd a curſe. To whom much is given, of him will much〈◊〉expected; and to whom much is forgiven, of him will much be required. Where God ſowes benefits he expects to reap gratitude, (that's all the return we can make him for his mercies;) and therefore when he miſſes that obedience which in duty and gratitude we ought to have yielded him, no wonder if he pay us the wages which are due to ſuch diſobedient and ingrateful ſervants as we are. If men abuſe the dignities and places with which God has intruſted them, to the ſcandal and prejudice of thoſe that are under them, their puniſhment ſhal quickly let them know there is a God above them, who will ſummon them to give an account of their Stewardſhip. The Inferiour may firſt break the ice in ſinning, but yet if the Superiour follow him, he ſhall have no other priviledge but to be puniſht before him. Eve firſt taſted of the forbidden fruit, but Adam muſt firſt taſte of the bitter conſequences of it; for behold the great Judge of heaven and earth calls him to the Bar to anſwer for both; Adam, where art thou?
Applic. The Application of this Doctrine ſhould be in an Uſe of Caution. Is it ſo, that a Superiour offending muſt be call'd to an account not onely for his own, but likewiſe for the offences of thoſe that are under him? then Cavete quid facitis, Take heed what ye do, (remembring that that wit is alwaies better cheap, which is purchaſed with the fight of other mens puniſhments, than with the feeling of your own) the higher is your place, the greater will be your fall; and the greater your talents are, the more will you ſuffer for the miſ-imploiment of them. If you who ſhould be like Conſtantine and Theodoſius, Scuta Chriſtianorum, the bucklers of thoſe Chriſtian people that are committed to your charge, ſhall butcher them, in betraying their liberties and perſons to the violence and malice of their enemies; if you who are as it were the ſingers of that hand with which God does rule this part of the world, ſhall favour ſome, fear others, and ſo not judge uprightly, God will certainly ſweep you away as he did Nebuchadnezar, with the beſome of deſtruction, till9 your bodies be brought to their graves, and your ſouls to hell; and then ſhall the ſurvivers take up this proverb againſtIſa. 14. 4. you, as they did againſt the King of Babylon, and ſay, How have the oppreſſors ceaſt, the golden city ceaſt? If you who ſhould be the Keepers of the peace both of Church and Sta•e, ſhall be Docti in perturb and â utriuſque pace, more ready to make than to hinder ſuch uneven reckonings as fractions are, you may expect that God ſhould give you an exact and punctual paiment at laſt. If you who ſhould lead others in the paths of truth and righteouſneſs, ſhall either lead them, or be led by them into the by-paths of error and injuſtice, God will ſummon you to the bar to anſwer theirs and your own tranſgreſſions. Adam was concerned in Eves as well as his own offence, becauſe God gave the Law to him; and he by command to her, as committed to his charge; and therefore when he permitted her not onely to eat herſelf, but likewiſe to ſet his teeth on edge, to taſte of the forbidden fruit, he quickly heard of it on both ears; for immediately after God comes to him with an unwelcom ſummons, ſaying, Adam, where art thou? Which brings me to the ſecond general part of my Text, viz.
2. Magna vocantis benignitas, The infinite mercy of God, in that he firſt ſought Adam, and call'd him to an account ſo ſoon after his tranſgreſſion; which will appear if you look upon the words in thoſe ſix ſenſes of which they are capable, viz. as they are
1. Verba Judicis reum citantis, The words of a Judge to his arraigned priſoner. God is not ſo prone to condemne men as willing to acquit them, and therefore before he ſentences Adam, he is willing to call him to the bar, and to examine him what it is that he can ſay for himſelf; Adam, where art thou? Though it is impoſſible for Adam to have done any thing which might eſcape God's knowledge (he being acquainted with the very ſecrets of our hearts) Judiciario tamen more interrogat Deus à reo id quod planè ſcit, ut vel hinc diſcant Judices reum interrogare quod ipſi neſciunt, &Rupertus & Abulenſis. ſe ſcire praeſumunt, ne quem inauditum damnent aut puniant: Yet that his judgment might appear ro be juſt, he proceeds10 legally againſt him, and asks him that which he knew wel enough before, that he might leave Judges a preſident to ask the priſoner ſuch things which they preſum'd to know, but might poſſibly be ignorant of, and ſo by an over-haſty judgment might condemn or puniſh them before they heard them. God was willing to try whether Adam could clear himſelf of the whole, or excuſe himſelf in part of the crime: ſo that he choſe rather to conceal his knowledge of the fault, then to ſentence the Delinquent, before he had given him leave to make his defence. The Divel (that old Serpent) was ſentenc'd indeed without any ſummons, becauſe 'twas impoſſible that he ſhould either clear his innocence, or make out his repentance. But God deals not ſo with us, that we might not deal ſo with one another; for before Adam is ſentenced, he is ſummond to anſwer for himſelf, Adam, where art thou? From whence we may draw theſe two concluſions, viz.
1: That it is a raſh and over-haſty judgment to paſs ſentence upon an arraigned perſon, before we hear what it is that he can reply to his accuſation.
2 That judgment treads upon the heels of a ſinner.
Conclu. 1That it is a raſh & over-haſty judgment to, &c. Qui ſtatuit aliquid parta inanditâ alterâ, aquum feciſſet ſi nunquam ſtatuiſſet. It were better not to judg at all, then to do it before you lend an equal care to both parties. A judg had need know that man well to whom he truſts both his eares; nor can there be a greater blemiſh charged upon him, than that he will believe the probable argument of a friend, before the demonſtration of an enemy; or that he cannot read any cauſe but thorow the falſe ſpectacles of a favourite; by which means he can never clearly ſee what it is that the plaintiffe or the priſoner can plead for themſelves. Though the tempeſt were ſo great that the Ship was likely to be broken, and Jonah declared to be the cauſe of the danger by the infallible oracle of heaven, yet the Mariners (who are uſually in a greater rage then the Sea it ſelf) wouldJonah 1. 8. not caſt him over board till they had put theſe queſtions to him; For whoſe cauſe is this evil come upon us? What is11 thing occupation? whence comeſt thou? what is thy country? why haſt thou done this? what ſhall we do unto thee?
Quem ſors judicaverat cogunt propria voce confiteri, (as tis in the interlineary Gloſs;) though the lot had judged him yet they asked him ſome queſtions as forc't him to confeſs it himſelf, before they put the judgment in execution. Rei inauditi & indefenſi tanquam innocentes pereunt. It is as juſtifiable to condemn an innocent perſon as one that is guilty before you have heard what defence he is able to make for himſelf.
Ʋſe. Be not ſo over-haſty therefore as to judg any man or his cauſe before you have heard ot examined it.
Take heed of being over-curious in obſerving or over-critical in judging a mote in your brethrens eyes, leſt they turn again, & to your greater ſhame, reprove you for a beam in your own. Conſider that charity will never make her concluſions like thoſe of the Syllogiſme, to follow the worſer part, but the better; nor will ſhe judg men by a few actions (leſt the ſentence ſhould fall too heavy upon the righteous) but by all, and (as near as ſhe can) ſquare her judgment according to that ſtraight rule of the Schools, In judicandis aliis, eorum bona certa meliora, certa mala minora; bona dubia certa; dubia mala nulla judicemus. In the judging of others, let us reckon their certain good works to be better than they are; their certain miſcarriages to be leſſer; if their good deeds be doubtful, let us look upon them as if they were certain; if their offences be doubtful, let us judg them none at all. A doctrine that could never be more ſeaſonably preſt than in this age of ours, in which the multitude, like flyes that ſtick only upon ſores, are apt to make even the precious oyntment of a good name unſavory; and ſuch are thoſe who will not be induced to believe that any good thing can come out of Nazareth, I mean that any piety can lodg in ſuch mens breaſts as are not of their party; and ſo being rapt with the pang of a furious and miſordered zeal, do judg, cenſure and condemn them, before ever they hear what evidence they are able to produce of a power of godlineſs working effectually in them beyond the bare form, of which12 they are perhaps accuſed. They preſume too much of themſelves, who think they are as well acquainted with their brothers tranſgreſſions as God was with Adam's, and yet he was pleaſed to hear him before he judged him, to ſummon him before he ſentenc'd him, ſaying, Adam, where art thou? And thus much for the firſt inference; the ſecond followes, viz.
2. That judgment treads upon a ſinners heels. No ſooner had Adam taſted of the forbidden fruit, but God called him to an account for his tranſgreſſion, ſaying, Adam, where art thou? Sin is not leſs old than Adam, and puniſhment is altogether as old as ſin; ſo that after his work is done, a ſinner ſeldome tarries long for his wages which is death. God is ſaid to ride upon the wings of the wind, to intimate that it will not be long before he overtake his enemies. The gall of bitterneſs does immediately ſucceed the honey of ſin; nor do thoſe rivers of unlawful pleaſures ever leave running till they are buried in the ſalt ſea of miſeries. Sin is like Gunpowder, no ſooner toucht with an hot appetite, but it immediately flyes in our faces; ſo that it is ill fighting for the Divel (as a ſinner does) ſince the preſſe-money that he gives them is no ſmall puniſhment, and it will not be long before he pay them to the full; nay the more ſervice his Souldiers do him, the worſe it fares with them, for he ſtudies nothing more then how to torment them moſt; because their Tragedy ſhall never have an Epilogue, he takes care that where old go off, new ſcenes of miſeries ſhall be ready to take their Cut's. So that ſin and ſuffering are relatives, near akin one to the other; they are but like the two neighbouring links of that chain in which a ſinner is bound, the one hangs or borders upon the other, ſo that he who bears one muſt bear both. Credas individuo nexu ſceleri illigatam poenam, aut inhaerentem calcaneo illius tanquam viperam. Suffering is ſo firmly entailed upon ſinning, that nothing but Gods mercy upon our repentance can cut off the entail: For otherwiſe what Solomon ſayes of one holds true of every ſin, oriActs 28. 5. noviſſimo mordebit, and he that would ſuffer no harm by it, muſt with St. Paul〈…〉〈 in non-Latin alphabet 〉, ſhake this viper into the fire, left it pull him into thoſe unquenchable flames out of which there is no eſcape.
13If Adam offend againſt the law of God, his own conſcience will be ſure to endite him, and the Judg of heaven and earth will call him to the bar, as he did in the language of my Text, Adam where art thou? which may be conſidered, Secondly, as they are,
2. Verba patris, filium increpantis; the words of a father, rebuking his ſon; in which the affection of a father mitigates the ſeverity of the judg. God is not like that ſevere Roman, qui exuit patrem, ut conſulem ageret, who put off the father that he might put on the Conſul; for he does not condemn Adam without any more adoe (as he did the lapſed Angels) but he gives him an opportunity of repentance, and in tenderneſs calls him to him after his delinquency, that ſo he might have an oppertunity to ſue out his pardon: As if he had ſaid; O my ſon what is become of thy obedience and duty which thou oweſt to thy father? how prodigal art thou of thy happineſs? how quickly haſt thou morgag'd that inheritance which I ſo lately ſetled upon thee in Paradice? how earneſtly doeſt thou endeavour to diſinherit thy ſelf and thy poſterity? art thou ſo willing to deveſt thy ſelf of the title of a ſon of God, to be ſtiled a ſlave of ſin? doeſt thou not foreſee the dangerous conſequences of this thy diſobedience? what will be the end of thy travelling on in this road? is it not high time for me now to call thee to an account and to reckon with thee for thy tranſgreſſions? how canſt thou poſſibly expect that I ſhould ſpare thee any longer whilſt thou continueſt in this perverſe courſe; turn thine eye into thine own breſt and ſee what will become of thee: Adam, where art thou? which may be wound up on this bottom, viz.
Concluſ. That the love of a father is never ſo clearly manifeſted, as when he can even oblige his children by reproving them.
Dignus patre amor eſt, quem cenſura conſileat. It is the commendation of a fathers affection, when it can ſo allay the ſowreneſs of a reproofe that the patient ſon may not digeſt it but reliſh it kindly. Thus did our SaviourJohn 4. 1918 Chriſt oblige the woman of Samaria even by the diſcovery of her ſhame; for when he told her of her adultery ſhe made no reply but this; Sir, I perceive thou art a prophet, and immediately miniſtred unto him.
When the party reproved can perceive that the reproof is the reſult of the reprovers love, he cannot chuſe but be in love with it; for the laſhes of a father are better then the kiſſes of an enemy; reproofs that are thus qualified are like Seneca's poma ſuaviter aſpera, Apples that have a pleaſant ſowreneſs in them, and ſo are more acceptable to the beſt pallates then flattering Sweetings.
Now that we may ſo correct our brother as not to corrupt him, we muſt come to him as God here did to Adam in the cool of the day, when his paſſion is over; and like the King of Bees, bring honey but no ſting along with us; and this is a leſſon chiefly to be learned of them who are termed fathers of their country, which very name carryes clemency along with it.
That ſo the greater is their power, the leſſer may bee their paſſion. Set Moſes's meekneſs as a pattern before you, and then though you do rebuke men in hatred of their faults, yet you will do it in love and long-ſuffering, remembring your ſelves to be his Vicegerents, who has ſaid, That he will viſit their iniquities with ſtripes, nevertheleſs his loving kindneſs will he not utterly take fromPſal. 89. 32, 33. them; And thus did he deal with Adam, whom by a paternal increpation he indeavor'd to move to repentance, ſaying, Adam, where art thou? which you may look upon thirdly, as they are
3. Verba medici, confeſſionem morbi extorquere conantis: the words of a Phyſician, inquiring into the condition of his patient. He does not condemne, he does not reproach, he does not revile him, but makes a gentle ſearch into his diſeaſe, a meek inquiry into the ſtate and condition in which he then was, ſaying, Adam, where art thou? leaſt the remedy ſhould offend him more than the diſeaſe.
19Though hee knew well enough where, and in what condition Adam now was, yet was he pleas'd in ſtarting this Quaere to tempt him to confeſſion, and then by an argument drawn from his preſent deſperate condition to ſeek out for a Saviour, of which he could not but be the•ſenſible how much need he had: as if he ſhould have ſaid, Adam, how diſhonorable is that which thou haſt lately acted, to me, and how deſtructive to thy ſelf? Do'ſt not thou feel an inſupportable burthen upon thy ſhoulders? Does not the Law purſue thee for a rebel? Where wilt thou take Sanctuary? There's nothing wanting but execution to make thee irrecoverably miſerable: Give me leave to ſearch thy ſoar, that ſo at length I may ſalve it; tell me, how doſt thou feel thy ſelf? Adam, where art thou? From whence we may draw this concluſion, Viz.
Concluſ. That an hearty and ingenuous confeſſion of our failings to Almighty God, is the beſt invitation for his mercy to reſtore and ſtrengthen us.
The confeſſion of our diſeaſe makes way for our Phyſician; which he that neglects, does careleſly ſleight his own cure. Ipſe ſibi denegat curam, qui ſuam medico non publicat cauſam. It's bad to tranſgreſs, but it is worſe to deny it; for 'tis a ſign that we are not ſufficiently aſham'd of the offence, when we bluſh to confeſs it. Primae ſanitatis pars, eſt velle ſanari. The firſt ſtep to health is a deſire to obtain it, which cannot be expreſt without an acknowledgment of our diſeaſe. He that is unwilling to diſcover his wound, is not deſirous to part with it: The beggar will freely ſhew his raggs as the beſt invitation for your charity to relieve him. The Petitioner will neglect no means poſſible of diſcovering his grievances, that ſo his Prince may be the more graciouſly pleaſad to redreſs them; The Malefactor muſt confeſs his crime, before ever he be capable of a pardon. When a ſinner is caught with the Tempters hook, he muſt (as the fiſh Scolopendra does its bowels) caſt it out again by an humble confeſſion, unleſs he deſire to be further enſuar'd. 16Non perit qui ſuum agnoſcit errorem, an humble ack〈…〉ledgment of our ſins to God is the onely way to ſmother them. 'Twas the Prodigals peccavi which mov'd his father to make him ſo welcom. The Phariſees Non ſum ſicut (I am not like other men) ſtopt the current of God's mercy; but the Publicans Miserere mei (Lord be merciful to me a ſinner) open'd it. That therefore God may not impute our ſins to us, let us ſoundly aggravate them to our ſelvs; for the onely way poſſible to hide our ſins from him, is to lay them open before him, from whom indeed they can never be hid. When he call us to confeſſion, we muſt anſwer at the firſt word, if we do expect the benefit of an abſolution.
That the Chirurgion might ſearch his Patients ſore, and ſo apply a ſuitable plaſter to it, he bids him open it; and thus did God deal with Adam, ſaying, Adam, where art thou? which words may, fourthly, be look'd upon as they are,
4. Verba creatoris, creaturae ſuae ſortem commiſerantis: The words of a Creator, commiſerating the condition of his lapſed creature and ſo they are Verba dolendi, words of pity; and as much as if he had ſaid, Alas! thou art upon the brink of deſtruction, thou art become the moſt ſad object that ever eye ſhall bedew with tears of pity. Thou wert cloathed with innocence, but now art thou naked! What's becom of that image after which I form'd thee? Who has robb'd thee of thoſe graces with which I beautify'd thy ſoul? What witneſſe riſes up againſt thee? Quis test is adeſt, quis detulit? (who purſues thee? what's the meaning of thoſe bluſhes, thoſe fig-leavs? I left thee in one place, but I am now to ſeek thee in another: Whither flieſt thou? Adam, where art thou? From whence we may infer,
Concluſ. That a juſt man is alwaies in Gods preſence, but a ſinner flies from it.
Cain had no ſooner ſtain'd his ſoul with his brothers Abels blood, but he went out of the preſence of the Lord. Adam had no ſooner committed the treſpaſs, but he fled17 for it ▪ when he was juſt and upright, he walkt before God, but now having tranſgreſt he is ſought out by God, Adam, where art thou? There is this evil (which indeed is the cauſe of all other) entailed upon ſin, that it makes a ſinner as it were a ſtranger to God; it blo•s ſuch out of the book of his remembrance, and when he comes to make up his jewels he caſts them aſide with a Neſcio vos. I know you not, depart from me ye workers of iniquity. Is not ſin a ſtrange defacing of the ſoul, when he that firſt made it, does not then know it? Deſperate muſt needs be the condition of that creature, of which the creator himſelf ſeems to be ignorant; and were there no other Hell this would make it a kind of damnation to be a ſinner.
Amongſt others of Gods names in Hebrew [Machon] is one (which ſignifies a place) and therefore the queſtion was moſt pertinent whereby God enquires of Adam where he was, ſince he moved not in his proper orbe, ſince he was not to be found in his right place, Locus enim hominis Deus eſt, extra quem nuſquam bene eſt. HeRupertus. that is not in God (not intereſted in him) is not in his proper place, and the farther he ſtrayes from him, the nearer does he draw to miſery.
Tis a ſign he is not where he would be, when God and his conſcience or any other meſſenger, propound this queſtion to him that he did to Adam, ſaying, Adam where art thou? which may be conſidered, fifthly, as they are.
5. Verba prophet•veritatem conditionis ſuae indicantîs. The prophetical words of the God of truth declaring to Adam the truth of his condition. Adam where art thou? And ſo the interrogation is a moſt keene and vehement form of aſſertion, whereby God (does not doubt himſelf but) labours to certifie Adam of the truth of his condition, viz.
Conclu. That no place could be ſafe for a ſinner; but when he thinks himſelf moſt, then indeed is he leaſt ſecure. There's is no corner can ſecure or priviledg him from the22 arreſt of Gods judgments, but he who ſearches all, will find him out in any place, ſo that he can never be ſafe till he be at peace with his maker; for there is no peace, ſayes my God, to the wicked. Qui in peccato eſt, in perditione eſt. He that drinks in iniquity like waters is plunged over head and eares in miſeryes; and this was that Doctrine, which God here preacht to Adam ſo ſoon after his fall. As if he ſhould have ſaid in other terms. Adam, deceive not thy ſelf with thoſe fig leaves, let the woman no longer beguile thee, nor the ſerpent both of you; for you have loſt your innocency, and in that your happineſs. Do you not now ſee what a cheat the Divel has put upon you? and how by crediting the father of lyes before the God of truth, you and your poſterity are fallen into his hands? do you not perceive what a change is wrought in you for the worſe: Heu Quantum mutatis ex ipſo? I made you, but you have mar'd your ſelves; conſider what I did for you, and how your have undone your ſelf: I left you in a far better condition then I now find you; turn your eye into your own breſt, and there read the truth of your preſent condition, let not your heart deceive you, deal impartially with your ſelf, what a ſtrange alteration has a few hours made in thee? Adam where art thou? And thus I am come to the laſt acception of which the words ſeem capable, viz. as they are,
6. Verba monitoris culpam ſuam in memoriam reducentis: the words of a monitor putting the offender in mind of his offence; for God does not ask, as if Adams iniquity were hid from his eyes, but that he might lay it open to his own. Compare this former with thy preſent condition. Qualis ex quali factus? Whats become of the ſerpents promiſes and thy vain confidence in them? What Pannick fear is that which has now ſeized upon thee? Thy flight proclaims thy guilt; thou didſt not ſeek ſuch ſtarting-holes as theſe during the time of thy innocency; ſee what a kindneſs thy ſins has done thee to turn thy love into fear, and to teach thee to flye from23 thy God, whom before thou didſt ſeek will all thy heart; compare thy former happineſs with thy preſent miſery, that ſo thou mayeſt regain by repentance, what thou haſt already loſt by diſobedience.
Adam where art thou? ſo that two things may we learn from hence; the one from the matter, the other from the form or manner of this reproof.
God goes but ſlowly when he goes about to puniſh, that ſo the ſinner repenting of his ſins may eſcape his judgments; like a tender father he enquires after his prodigal ſon, when he had loſt and forgot himſelf, and having found him puts him in mind of the ruine into which his riot will bring him, and if he will be woo'd to a return, he will meet him half way and embrance him. When the ſinful off-ſpring of Adam do like their fore-fathers run from God, he is pleaſed in mercy to follow them; and to draw nigh to them, that ſo they may no longer eſtrange themſelves from him, and to put them in mind of the right way, that ſo they may no longer run on in their Erroneous courſes.
Ʋſe 11. And has not God ſought us thus again and again?
Has not he cauſed his meſſengers to ſound their woes in our eares before ever he ſent them into our boſomes? Was not the ſword of vengeance firſt ſhak't over our heads, and then ſheathed in our bowels? and yet do we continue in our ſins with as little regret as formerly? Conſider that he is now pleaſed to allow another opportunity of laying to heart the hainouſneſs of our ſins; and therefore let us pray unto the Lord that he would give us grace in this our day to mind the things that concern our peace before they be hid from our eyes.
2. And as God dealt with Adam when fallen, ſo oughtGal. 6. 1. we to do, with our brother when overtaken in an offence;20 for when we ſee him offend God and do no•reprove him for it, we do as much as in us lyes, juſtify him. In omnibus peccantibus pecco, quando eos quos ſcioProſp. de vit. contempt. peccore quadam crudeli, animi malignitate non increpo: It is cruelty and not charity to ſee your neighbour out of the way, and not to labour preſently to reduce him, and that with meekneſs too, that a rebuke may not be conſtrued for a reproach, which that God did to Adam is deducible from the manner of this reproof, it is a gentle one, from whence it follows, in the ſecond place,
When we hate a perſon, we hate to name him, and therefore when Saul ſought David in indignation, he did not ſay, where is David? but where is the ſon of Iſhai? the Jews did not ſay, where is Jeſus? but where is that fellow? but that God might declare that ſin it ſelf ſhould not alienate his love from his creature, though Adam had offended him, yet he allowed him his proper name, ſaying, Adam where art thou?
ƲſeAnd with ſuch gentle terms as theſe ſhould we treat our erring brethren, leſt pinching too hard and not fetching blood we cauſe their wounds to feſter. Quicquid enim exacerbat animo dixeris, punientis eſt impetus noncorrigentisS. Auguſt. charitas. Charity is ſuch an enemy to paſſion that if your rebuke be perceived to have any of that corrupt mixture in it; the patient to whom you tender it, will never be induc'd to follow it. A reproof muſt be handled not like a ſword but a lancet, ſo it muſt not be the enemy, but the Phiſician that does the cure; and twill commend his skill if he can hide the point of it till the ſmart be over, for then will they reward that as a courteſy which otherwiſe they might poſſibly have look't upon as a piece of cruelty. Reproofs candyed over with good words like guilded pills looks pleaſantly, are ſwallowed ſuddenly, and work kindly. Though Adam had provok't God highly, yet was he pleaſed to give him a21 fair and gentle ſummons in the words of my Text, ſaying, Adam, where art thou?
And now to apply the whole, let me beg of you to examine your ſelvs, whether your own conſciences, and your Miniſters, have not frequently call'd upon you to behold where you are; whether in a ſtate of grace, or under a ſentence of condemnation? whether in the narrow path that leads to life, or the broad road that leads to deſtruction? I wil not throw the firſt ſtone at you, your own actions will beſt acquaint you with your deſerts. Conſider therefore, could your conſciences plead not guilty if you were indicted for diſhonoring God, for contemning Chriſt, for wounding and blaſpheming his Holy Spirit? for crumbling his Sion into factions? for calling Religion to help out your faulty wares? for citing the name of God to make up weight and meaſure? for leaving good counſel at the Church where you heard it? for looking upon honeſty as the birth-right of fools? for ſcrambling for your particular intereſts, and not minding the publick good (as if in the ſafety of the whole were not contained the good of each individual). Have you not againſt your own eyes and conſciences complied with the publick ſins of the times? Have you not eaten out the power of godlineſs by your corroding and ſatyrical cenſures of them that differ from you in forms of worſhip? and has not that your prejudice like a ſullen Porter kept better company out of your affections than ever it let in?
Whilſt others were caſting lots for Chriſts coat, have not you made it your buſineſs to divide it? if you have, the weakeſt-ſighted man in the world may read without the help of any other ſpectacles than your own actions where you are. Into what dregs of times are we fallen, when mens conſciences are ſo ſeared, their ſenſes ſo ſtopt, their foreheads ſo ſteel'd, their hearts ſo hardned, ſo much carnal byaſs clapt upon their ſouls, that all the art & induſtry which we can uſe, cannot keep them ſtrait, but they will ſtil run aſide after their own inventions. O that remedies were as eaſie as complaints! Has not this Iron-age of22 ours out done all before us in villanies? Were there ever ſo many the Divels factors amongſt us as now, who make it their buſineſ•to drive on the interest of hell? •la•l how ſenſibly do's the deluge of ſin prevail over us? Is not Chriſt again put to open ſhame, whipt, ſcorn'd, and crucified; th•ugh his perſon cannot be reacht are not theſe affronts and injuries put upon his Spouſe the Church? Nay farther, do not men pleaſe and flatter themſelves in theſe miſch•efs? and pretend to do God good ſervice in killing his Son? Is it poſſible that you ſhould ſtile your ſelves men after Gods own h•art, and yet do what his ſoul abhorrs? Can Hypocrites, can adulterers, can extortioners, can uncharitable Nabals, can factious diſturbers of the peace of Hieruſalem ever attain to that height of preſumption, as to dream that their names are enroll'd in the catalogue of life? If ſuch as theſe be Chriſtians, who are Scythins? If theſe Saints, who are Divels? if theſe be God's favorites, who are his foes?
Do you think to purchaſe heaven wi•h as much eaſe as you have done, it may be an opinion of ſanctity in your deluded brothers breaſt? Alas! it is not your hypocritical faces, your artificial tears, your long praiers, your civil language, your aguiſh holineſs which takes you by fits, nor is it your frequent attendance in this place that will do it. It is not every one that cries Lord, Lord, who ſhall preſently enter into the Kingdom of Heaven.
How ambitious are you to be accounted juſt and merciful, and yet how unwilling to be ſo? What ſevere cenſurers are you of your own crimes in other mens perſons, and how negligent of others in your own? What a ſin is Drunkenneſs in the Temple, and yet what a bleſſing in the Tavern? How loud are you againſt the ſins of the times when before others, and yet how cloſely do you hug them when you are by your ſelves? How freely do you ſpend your cenſures upon ſo many of your brethren as without ſcruple do any of thoſe things which you upon falſe grounds have fondly condemned as utterly unlawful? and yet how angry are you, when upon ſuch23 just grounds they ſtile you uncharitable? Have you not firſt l••t your reaſon, and then your modeſty in your ſins? act•ng upon the open ſt•ge what at firſt you did but behind the cu•tains, and ſaying in the blindneſs of your heart, Tuſh, God does not ſee it: And therefore does not a paraſite find better entertainment amongſt you then a Prophet? As if you had rather be cozen'd with a flattering li•, than cur'd with a galling truth. What murmurings, what d••contents, what repinings are there continually amongſt you?
Did you formerly ſurfeit upon peace and plenty, that you now nauſeate even the beſt of Gods bleſſings? Suppoſe God ſhould not ſtrike off your chariot wheels till you were in the red ſea; ſuppoſe he ſhould no•cu•b or check you in this your careere by your miniſters, or judgments, what incredible haſt would you make into the bottomleſs pit? But conſider in this your day that he does once more ſtretch for•h hi•hand to a gain-ſaying, and rebellious people: He now calls upon you as a Judg, to try whether you can acquit your ſelves of the whole, or excuſe your ſelves in part of theſe crimes, theſe crying ſins that are laid to your charge. Does he not ſometimes cauſe your conſciences to reado you that ſentence of condemnation under which you lye, that ſo if by any means poſſible he might move you to repentance: Does he not mitigate the ſeverity of a judg with the tenderneſs of a father, and ſhew how unwillingly? he is to diſinherit you; and how deſirous rather that you ſhould return and live. Does he not like a Phyſician make a ſearch into your diſeaſe, the ſad condition in which your ſouls lie? That ſo having made you ſenſible of your diſtemper and danger you may be deſirous of a cure. Does he not call to you in pitty, and ſhew you how you are even upon the brink of deſtruction, ſo that there is hardly a hairs breadth between you and miſery? Has he not frequently declared to you by his prophets, in how unſafe a condition you are, and how much at a loſſe, if he ſhould call you•o an account for your ſtewardſhip? Has he not now24 ſent me to tell you that if you knew where you wer•, in what a ſinful, and ſo miſerable condition, your hearts〈◊〉guſh out at your eyes in tears of pitty for your ſelves? Hearken then to this voice (as Adam did to Gods) all ye that have his fear before your eyes, and eſpecially you that are ſuperiors; for your charge is greater then other mens, you have received more talents and ſo have a greater account to give in the last day; conſider that you are now in the Church reaping that benefit from us, which we may expect from you when in your counſels; and therefore when ever you ſit down to conſult, remember the Church and ſervants of God, that when we kneel down to pray, we may not forget the State and hers.
(EEBO-TCP ; phase 2, no. A80832)
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