Of the Head Cornerstone, Chapter 3
CHAP. 3.
1 WHen there were moe increased, … he course of the story doth in a manner altogether leaue these, and treateth but of others onelyonly: and first, of two speciall Sonnes of Adam and E…; then of divers others besides. Th…se …o speciall Sonnes of Adam and E…, were Kaine, and Abell, of whom wee hauehave diuers things reported, but such as most of all tend vntounto these two poynts: by the one of them, to shew what we are all by nature; by the other, what divers of vsus are by grace. But first, wee hauehave certaine things of them deliuered vntounto vsus that are of a lower consideration: then, those others, that are of that speciall matter of greater account. Those things Gen. 4: 1-2.that are deliuered of them, which are of lower consideration, are two: one, of their birth; another, of their kinde of life. Of their birth, we hauehave no more set downe, but that first they had Kaine, and that his mother did so call him, as a man obteined of the Lord: and afterwards had Abell also. Of their kinde of life it is said, that Abell gaue himselfe to tend cattle; and Kaine to the tilling of the ground: neither of them liuing idely, Kaine though a bad one, yet in that kinde being well imployed; and Abell, though of better hope, yet not thereon sequestring himselfe from the other. Those other things that are of that greater consideration will occasion vsus, first to consider of the story of them thereunto appertaining: then, to gather out of the same what patternes we hauehave in them, both of nature and grace: the storie of them thereunto appertaining, doth first treat of their worshipping of God: and then, of certaine other things that fell out thereupon. As touching their worshipping of God, wee 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 Gen. 4: 3-5.him, was, that after many daies they both came to worship: Kaine bringing his oblation of the fruites of the ground; and Abell his, of the first breed of his flocke, and the fattest of them. When these were thus offered to God, it pleased him to hauehave regard vntounto Abell, and to his offering: but not vntounto Kaine, nor vntounto his. Those other things that fell out thereupon, do all, most appertaine to the story of Kaine (but so notwithstanding, that there is some mention of Abell also:) and first, about the present griefe that then he tooke, for that God accepted of his brothers oblation, and not of his; then, about the slaughter of his brother thereupon. Concerning that present griefe of his, we hauehave 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 fel withal. Whē the Lord dealeth with him about the same, first he inquireth of him why so he doth: and then, vseth some reasons to quiet him againe. He inquireth of him what reason he hath, either for that inward perturbation of his mind, or for that Ibid. 6, 7.outward demonstration thereof in his countenance, or hanging-looke. The reasons that he vseth to quiet him withall, are two: one, of the equitie that in him he should find; the other, that there was no cause in his brother to the contrary, but that he might quiet himselfe towards him. Concerning the equity that in him he should find, he doth plainly giuegive him to vnderstād, that he is ready both graciously to accept of any thing that he should do well: and to lay to his charge whatsoeuer it is that he should do il. That there was no cause why he should be grieued against his brother, he sheweth 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 hauehave described vntounto vsus, 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 Ibid. 8, 9.what moued him vntounto it: thē, in what sort he did perform it. That which moued him vntounto 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 onelyonly not regard it, but, when hee was abashed at it, did also reproue him for the same. The manner Wherein hee did performe it, is deliuered vntounto vsus in two principall poynts: one, that hee spake peaceably vntounto his brother: dissembling the secret ha…e that he bare him; the other, that hauing him abroad in the fields, he suddainly fell vponupon him and …ue him. The dealing that God had with him about it, was first but onelie to enqui… of him where hee was: but then, all the residue about the chastisement that God thought good to cast vponupon him for the same. In his inquiring for him wee are to …, first how mildely God doth aske him for him: then, what an vngracious and wicked answere hee returneth to God againe. The mildenesse and goodnesse of God appeareth therein, first, for that hee did not roughly storme against him as hee had deserued: then also, both that hee did aske where hee was, and that hee asked the same of him, who knew well inough what hee had done with him. The naughtinesse of his answere appeareth in this likewise: both that hee did flatlie ly vntounto him, in that hee denied to know where hee was; and that hee asked of God withall, whether hee was his brothers keeper. Concerning the chastisement that God thought good to cast vponupon him for the same, wee are to consider, first how it was imposed of God: then, how it was taken by him. As it was imposed of God, wee finde that though it were but small in respect of that which hee had deserued: yet when hee founde some fault with it, it was something eased vntounto him. So are wee first to consider what it was in it selfe: then, how farre it was eased vntounto him. In denouncing the chastisement it selfe that was cast vponupon him, first hee laieth his sinne before him: and then sheweth him; what must be his portion for it. He layeth Gen. 4: 10-12.downe his sinne before him, first but generally: then, more specially. Generally when hee doth it, hee addeth an admiration withall; as when hee saith, what hast thou done? so to giuegive him to vnderstand, that he had committed a fact of speciall detestation; and the better to quicken him vp vntounto some due consideration of it. More specially hee sheweth what it was, when hee telleth him that the voice of his brothers blood cryed vntounto him out of the earth: so giuing him to vnderstand, not onelyonly that hee knew well inough what he had done; but also, both that blood in such sort spilt doth cry to the Lord, and that hee is ready to hearken vntounto it. The portion that for this his sinne hee must hauehave, is likewise set downe vntounto him, first generally: then, more specially. Generally he giueth him to vnderstand that he must stand accursed for it. More specially both he doth aI doe not finde that hee goeth any further but onelyonly to insinuate it because the speech is but vnperfect, as in such case▪ oft times it is: because that the Hebrew Accent which they call A…thmach, and …s of the nature of a middle distinction▪ doth …o farre seperate the former part of thi… sentence from the latter that though it le…u… the former perfect, or to hauehave a sufficient sence by it selfe, as N…w therefore bee thou accursed: yet leaveth it the latter part vnperfect▪ when as first it shutteth vp the former from it with a distinction of the nature of a Colon, thus: and then goeth on forward with the rest thus, from the earth which opened her mouth &c In all which there is no perfect sense if wee keepe precisely vntounto the words; and therefore by certaine of the learned it is supplied▪ though Arias Montanus doe omit that distinct…on …n the Latine▪ which notwithstanding himselfe doth expresse in the Hebrew; which also the Sep…ag… and others hauehave not regarded, nor Alo…sius …ppoma… in his Cha… or Genesis remembred in the Hebrew it selfe.insinuate vntounto him that he is likewise to be abandoned from the place in which he had don this murther: and doth plainely tel him of an hard estate that else-where also he must euer bear. When hee doth insinuate his abandoning thence, he seemeth also to make it his reason, that the earth had opened her mouth and receiued from his handes the blood of his brother, that he so vnnaturally had shed forth vponupon it. The hardnes of his estate else-where hee is giuen to vnderstand should partly arise vntounto him out of the earth: and partly should cleaue to his owne person, or for euer hang thereupon all his life long. That part of it that should arise vntounto him out of the earth, was, that when hee should bestowe his labour to till the ground, it should not yeeld him fruites correspondent. That which should cleaue to his owne person, and all his life-long hang vponupon him, was, that hee should bee, not onelyonly a Fugitiue one the face of the earth, euer wandering to and fro: but also (as it seemeth, by the nature of both those words that are vsed, and as some of the learned do gather, whereunto his owne words immediately following so plainly bewraying a speciall feare, may giuegive some inducement) infested, or continually pricked with a troubled minde, by the guilte of that foule fact of his. To finde out how farre this sentence of God was eased vntounto him, whereas the occasion Gn. 4: 13-16thereof is also set downe wee are likewise to consider, first by what occasion it was so eased: then, how farre it was eased unto him. The occasion of easing the …ame vntounto him, was the complaint that thereon hee made: first complaining of that whole punishment of his generally; then, of the seuerall partes or members of it. Of the whole punishment hee complaineth, that it was greater then he was able to beare: which hee coulde in no wise thinke, but that both hee must make ouer-light of his owne sinne; and somewhat charge God with iniustice also. In his complaint of the seuerall partes of his punishment, first hee complaineth of that which he now had lost: then, of that estate wherein now hee was to be. Of that which nowe he had lost, he reckoneth two speciall benefits: One, the same Countrie of his, from which he sayth that God now doth driue him; the other, his gracious countenance from which hee sayth that now hee shalbee hidden. In that estate wherein henceforward hee findeth that hee must bee, he complaineth of two speciall discommodities: one, that hee must bee such a forlorne Fugitiue on the face of the earth; the other, that it would come to passe, that (being in such disgrace as hee was with God) whosoeuer should finde him, he also would kill him. The mitigation of that his punishment, which hereby hee obtayned, was but onelyonly concerning that feare that hee had, that whosoeuer should finde him, would slay him: and for it, or to ease him therein, hee had both a speciall iudgement sette downe against any that should so doe, namely to bee punished seauen-folde more, then Kaine yet was for the murther of Abell; and a marke set vponupon him, for his protection on that behalfe. How this punishment was taken by him, it may sufficiently appeare, in that hee did thereupon depart from the presence of God, and so wandred vp and downe as a Fugitiue, in some of those Countries on the East of Eden: nothing at all seeking the fauor of God, though by that his late complaint hee had found, how ready he was to hauehave done him good, if himselfe had sought the same at his hands.
2. What patterns now wee hauehave in them, both of nature and grace, to the end that wee may the better finde, as they are two seuerall things, and deliuered vntounto vsus in these two persons, so are wee to consider of either of them apart by them selues: and therefore first to begin with Kaine; then after, to come vntounto Abell. As touching Kaine, out of whole story wee are to gather what wee are by Nature (who was the first that euer was borne, and therefore somuch the meeter to shew vsus what wee may thinke of our selues 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 hee gaue himselfe to labour the ground: then also, that hee had some Religion in him, such as it was. In that hee laboured the ground, though he might hauehave done it in a greedie desire (considering how plentifull things were then that grew of themselues, while yet they were so very few; and so he be charged by some of the learned) yet is there no question, but that hee might doe it in good manner also: and then, wee knowing nothing to the contrarie, sure it is that wee are to iudge the best of eueryevery one. Neuerthelesse if hee did it out of a greedie desire, or any way ill, then hauehave we a pattern in him, that though Husbandry or tillage it selfe bee good, yet may the children of the world follow it ill: as also there is no question, but that they doe, and so hauehave the light that is in them to be but darknesse, to the greater conuincing of their darknesse to be exceeding great. If hee did not any way follow it ill, then out of it may wee gather likewise, that such as are bad men towards God, may neuerthelesse imploy themselues well to the vse of themselues and others, in such things as belong to this present life. That hee had some religion in him, it doth plainly appeare, both in that he worshipped: and in that hee worshipped so as hee did. In that hee worshipped wee may plainly see, that a kind of worshipping may bee in men: and yet themselues starke naught notwithstanding. In the manner of his worship it appeareth likewise, both that hee worshipped the true God: and that hee came not emptie, but brought with him such things as hee had, or wherewith God had blessed his labour. Out of which wee may in like sort gather, that those poynts also may be in such as otherwise are of a reprobate course, and not one iot better then Kaine himselfe. Reproueable bee was, first euen in his worshipping it selfe, the chiefest flower of all his garland: then also, much more in other his dealings that ensued thereon. That in his worshipping hee was reproueable, it may plainely appeare, both by some things that we finde in God: and out of the consideration of his owne nature also. Those thinges that wee find in God for that matter, are two: one that he did not accept of that his worshipping; the other, the reason that himselfe doth giuegive of his so doing. That hee doth not accept of it, though it bee no vndoubted argument in it selfe, because some-times hee vseth so to deale with his children also, not accepting their seeking to him at the first: yet is it a speciall good likelihoode, that some way or other his worship was wrong, seeing that then, euen at the first, God did plainly refuse to take it. The reason that hee giueth of his so doing, doth make the matter cleane out of question: for that hee doth a little after so plainely tell him, that if hee had done well, hee would then hauehave taken it of him. Out of the consideration of his owne nature wee may gather it also, for that before wee found it to bee so corrupt in Adam himselfe, that now we might not looke for any true good to come of this his first begotten: because that finding all things to engender like to them-selues euen that onelyonly consideration may iustly with-hold vsus from expecting any other in this. Those other dealings of his that ensued thereon, were of two sorts, as we saw before: some of them concerning that present griefe that he conceiued, about the acceptation of his brothers oblation, and the reiecting of his; the others, about the slaughter of his brother that hee thereupon in his minde conceiued and afterward performed also. In that his griefe that so hee conceiued wee are to note, not only that it boded a maruelous ill nature, to bee so angry as he was: but also, that it argued no repentance in him. It must needs boade a maruelous ill nature in him to be so angry as he was: for that hee was so angry with God himselfe: and that for no iust cause at all; hauing also not so much as any semblance of iust cause for any the least iot at al 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 hee thought very well of that his worshipping, though hee sawe that God did make no reckoning of it: whereas, if there had bin any repentance in him, he would hauehave had that lowlines of mind as that, though God had accepted neuer so well of it, yet would he hauehave thought so meanly of it, that it would hauehave grieued him nothing at all, if God had made no reckoning of it. In the slaughter of his brother, we may perceiue it, first, if wee goe no further, but only to the fact it selfe: but then much more, if we consider of what behauiour hee was towards God, when he dealt with him about the same. In the fact it selfe wee are to consider, what it was in the nature of it: and in what manner hee did performe it. The fact it selfe, was in the nature of it, horrible murther: and committed, not only when yet there were few in all the world; but also vponupon his owne brother. VntoUnto the manner of it, do appertaine two speciall considerations: one, that hee had no cause at all why hee should so doe, neither was himselfe carried with any other, but onelyonly that God, not respecting his sacrifice, did neuerthelesse accept of his brothers; the other, that to compasse his purpose the better, hee vsed deepe dissimulation, couering the mischiefe that was in his heart, with a pretense of no other meaning, but only of such as might well become one brother to hauehave towards another. In his behauiour towards God, wee may plainly see, that he did nothing repent him of it, no not in the presence of God, and when hee was called to a reckoning for him: and, on the other side, that so long as hee hoped hee might keepe it close, hee both denied that hee knewe any thing of him, and did plainly professe besides, that hee accounted not himselfe to hauehave any charge of him; and when he saw that it was espied, and now had some punishment cast vponupon him for the same, hee both accounted that easy punishment of his to bee ouer-great (bewraying a speciall feare that now he had of all things besides) and withall turned aside from God, nothing at all seeking to him for the forgiuenesse of that his sinne, nor for any other fauour besides. Out of which, wee also may gather for our selues, that as wee are naturall men, wee hauehave no religion or deuotion wherewith to worship, but such as God may not accept of; and that neuerthelesse wee are so well perswaded of it, that wee also can easily be angry if he doe not accept thereof asmuch as if it were sound in deede: that for that only cause wee conceiue mallice against our bretheren, whose profession wee find by the word of God to bee approued; and neuer leaue (if God will permit somuch vntounto vsus) vntill that vnderunder pretence of brother-hoode, wee hauehave imbrued our selues in their blood: that neuerthelesse wee will not be acknowne of it, nor in any wise take with the same, so long as any way wee can put it of, and account our selues likewise nothing at all to stand charged with them: that wee also make so light of our fault therein, that how little soeuer wee bee punished for it, yet wee account it a great deale to much: and that hauing so euident testimony both of the iustice and merciemercy of God wee also make no reckoning of either, but turne vsus aside we care not whether, so wee may but seeme to our selues that after a sort wee are gotten out of his presence. And where these things are, there may wee be sure, there is somuch ill besides, as that we may assure our selues, there is nothing at all that can be thought on, but that by nature wee are stayned with it likewise.
3 As touching Abell, in whome wee are to search out (as before I shewed) what many of vsus are by Grace, there bee but two speciall matters therein to be noted: the one his worshipping of God; the other, what he suffered of Kaine his brother. In his worshipping of God, wee 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 vnlikely neither, but that, one way or other, Abell 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 euident, not only because the scriptures declare the same, but also for that the iustice of God is such, as that otherwise none might looke for at his hands, that hee should so farre approoue any so base workes of ours. For although that Abell might then hauehave worshipped, both for the substaunce 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 hee might in no wife hauehave accepted of it; and then must his iustice some way or other first bee satisfied, before his mercy might extend it selfe so far vntounto any. That one way or other Abell was directed to worship God aright, is not vnlikely, for that it pleaseth him, for the most part, so to worke with those that are his: and yet it may bee otherwise also, namely, that hee worshipped no better then Kaine, it may be worse, and yet in respect of the reconcilation made, he might sauorably accept of a worse of him, then hee reiected at the hands of the other. For so is it with those that are his heere in this life: both that hee directeth them ofttimes to worship him according to his word in some measure; and yet, that at their hands he accepteth oft-times likewise, much fainter and meaner seruice, then he reiecteth of many others. So that by the vertue of that reconciliation we also may hope, that our worship and seruice to him shalbee accepted: and yet, that wee glory not therein, as though it were for the worthinesse of it, wee are to knowe withall, that oft-times hee reiecteth much better of others; or at least may so doe, for any thing that wee can hauehave to the contrarie. In that which hee suffered for his brother, wee are to note, what cause himselfe did giuegive thereof; and how his brother wrought thereupon: and, in either of them, to apply the same vntounto our selues. The cause that Abell gaue to his brother was none at all, but that his brother was of so ill disposition, as that hee tooke occasion thereat, though none was iustly giuen by him. For he did no more but worship the Lord, as also Kaine his brother did: and it may bee, that hee worshipped him (as touching the worship it selfe) nothing better then Kaine did. But certaine it is, that it pleased God to accept of his, and not of his brothers; which was the thing whereat he was grieued: and so consequently leaueth vntounto vsus, that Abell did giuegive no cause at all. That which Kaine did neuerthelesse worke thereupon, resteth in two principall poynts: one, that hee was grieued with his brother; the other that hee murthered him also. Out of both which wee also may learne, that which daily experience teacheth, that euer there is a race in the world, so dieply smitted with that bad disposition of Kaine, that they also rage against their bretheren, and imbrue themselues in their blood, for none other cause, but only for that they find, that the profession or religion of those their bretheren doth stand approoued by the Word of God, when their own is by it reiected: the only cause, why in these daies also the adhaerents of the late Church of Rome, do so bend them-selues against all those that more sincerely professe the Gospell of Christ. In which quarrell though the better sort bee put to the worse heere, and daily spend their blood therein: yet such is the retribution in the end, that well may this also bee deemed a speciall blessing that by grace is cast vponupon those, to whome by his goodnesse it is allotted.