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that in remembrance of their forrow and repentance, they should caft duft upon their heads, with Fobs friends, the fecond of Fob the twelfth verte. The fecond ufe is the Juftification of Gods righteousneffe and equity. Man was not a native of Paradife, he was a stranger, he was not borne there; for God took him elfewhere and put him into this Garden at the firft, the fifteenth of the former chapter, He was brought from the Earth and put here: And again here non eft fumptus unde miffus, but miffus ande fumptus, he is not taken from whence he was fen, but tent to the Earth from whence he was taken; He was brought 1 fay to Paradife, not made there; for this Garden of Eden was given him to take all pleasure and full use of it, at the firft upon a condition he fhould keep Gods Commandement in the feventeenth of the former but he brake the Law of Paradife; and therefore, according to his juft demerrits, he is fent to Earth from whence he was taken, and this anfwereth with Gods truth and his Juftice. Yet this Juftice is tempered with mercie, for God fendeth him but to the Earth from whence he was taken. The finne of the Devil you fee in the 14. of Efay the 14 verfe, what it was, He would afcend above the height of the Clouds, faying, Ero fimilis altißimo, I will be like the most high; but God brought him down to the grave and fent him to Hell fire, fpoken of in the twenty first of the Revelations the eighth verle. So man carrieth upon his forehead his finne, Ecce homo factus tanquam unus è nobis. Adam would be as God knowing good and evill; the very fame crime then that was in Satan is in Adam, the tranfgreffion of them both is one and the fame: This was mercy then not to punish them alike, not dealing so with man as he had done with the Angell Lucifer. Adam is here made as a fcape Goatthat had all the finnes and iniquities of the people upon his head, and fo was lent into the wilderneffe, the fixteenth of Zevl ticus the twenty first verse. Adam had his finne upon his forehead by the last verfe, and here is fent to the earth to till it: So that this is mercy with judgement.

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The fourth point is, the end. Ut operaretur terram; to ferve to till, 4 The end of to dreffe the ground from whence he was taken, this is the end: Not to his fending, walk up and down unprofitable and to be idle, nor to be at cafe and doe nothing, but to be occupied in labour and lervice; for none are to be exempted from this labor, none I fay, as Fob fpeaketh from him that grindeth in the mill, to the Prince that fitteth upon his throne, Paul,in the firft to the Theffalonians the fourth chapter and the twelf h verfe, admon fheth them, to love them that labour among them in the Lord for their work fake; yea, even the fonne of Man came not to be ferved but to ferve, the twentieth of Matthew the twenty eighth. The fervant which is idle and unprofitable shall be caft into utter darknesse, the twenty fift of Matthew the thirtieth verfe,there is his punishment. St. Ferome faith, That God fent not Adam out of Paradife to the earth, to make the earth a Paradife or garden of pleasure, but a place of labour, t operaretur, that he should work and till the Earth, for though the rich man in the fixteenth of Luke lived at cafe and fared daintily eve

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The fecond ufc.

ry day, and made this world a world of pleasure; whereas Lazarus lived in pain and labour, yet mark what was the end, It was laid by Abraham in the twenty fift of that chapter, Remember that in thy life time thon receivedft shy pleasure and Lazarus pains; now therefore he is comforted and thou art tormented; fo was he punished for making this world to himself a Paradise. Abraham made not this world a garden of pleasure, but removed his tent from place to place, the thirteenth chapter and the eighteenth verfe: Idleneffe and fullneffe of bread is afterwards punished: The office of the Prieft is not to be idle but to ferve, the fourty fourth of Ezechiel the fixteenth. The Mare mortuum beft Writers are of opinion that where now is mare mortuum, the made by labor. dead Sea, was heretofore in times paft made by mans labour, only for a place of pleasure as the Garden of God, but God changeth it into the contrarie. Tyrus fometimes lived as in Eden the garden of God, the twenty eighth of Ezechiel the thirteenth, but in the feventeenth verfe God will caft Tyrus to the ground and bring it to afhes. And if we will live in the earth in fulncffe and in pleafure, as in Eden, and make it our Paradife, be affured there will follow pains and a great torment. Secondly, He muft doe this fervice to the ground. And fo was Kain faid in the fecond verfe of the chapter following to be a tiller of the ground: In the twenty fecond verfe, they wrought metals taken out of the ground, as braffe and iron; and in other places they work in quarries of ftone, as in mines of metal, we labour the earth for bread and for drink: all muft operari terram. Apply hither the thirty fecond of Feremy the fourty third verfe; Kings themfelves live in this world but to ferve; they are Gods fervants in things holy and in things civil, for they are the Ministers of God to reward the good and punish the wicked, the thirteenth to the Romans the fourth verfe; And in the fixt verfe, for this caufe pay you tribute to Princes for that they are Gods Minifters: If the King Jay put this man in prifon and feed him with the bread of affliction, it is done, the 1 of the Kings the 22. 27. The reign of the King is the fervice of God; for in the thirteenth of the Acts the thirty fixt verfe, it is written David, after he had ferved his time flept with his fathers: yea, in the fift of Fohns Golpel the feventeenth verfe, Jetus faith, His Father worketh and he himself worketh also; for Fefus for our fakes made himself of noreputation, and took upon him the form of a fervant, the fecond of the Philippians the seventh verse, and only by this his obedience, as a fervant he hath made us all righteous, the fift to the Romans the pinth verfe.

The third ufe.

Take this alfo for a third ufe, ut operaretur terram de quâ fumptus eft, to teach us that we must doe fervice to the Country wherein we live Every one is content and forward operari terram que eft, to take pains and labour in trimming the earth, de quâ factus, whereof he was made, his own person, a mans private every one refpeeth, and will for flow no means to perfect his own ftate, but he muft operari terram de quâ defumptus eft; he muit occupie his diligence and fervice in the earth from whence he is taken: It is the office of the

Prince,

Prince, the Pricfts and People, to pray for the peace of Ferufalem, Pfalm 122.6. The King, the Prophet, and the Soldiers or Captains joyn in the building of the Citie, Nehemiah 2.And according to that of 2 Sam. 10. 11.The Souldiers are strong and valiant for their People and the Cities of their God, they fight for the Countrie whence they were taken. Salomon the King beftoweth his wits and his pains to inrich and better his land: Not only Mardochi, but the virtuous Queen Hefter, though with danger of her life, refolved to make petition to the King for fafety of her People, Hefter 7. 3. The pray eth not only for her own life, but alfo for the life of her People; and if they had been fold only for fervants or hand-maids, she would have held her tongue. And Mofes, after the People had fallen to Idolatrie, fuch was his zeal for the safety of his People, that he prayed more than once for the safety of them,and that God would pardon them; or if he would not to blot or raze him out of his book: And Chrift himself would fuffer rebukes for our fakes, Rom. 14. 3. We must wish and work the good of the Land wherein we live, both for this life and for the life to come, though it be with the h zard of the loffe of our own lives, with Moses, Hester, and our Saviour.

Further that we may joyn Women in this also, who, though they Women not are not named, yet they are not exempted from occupying them- xmpted, felves in this fervice of the Earth, for though her husband be imployed abroad, yet fhe overfeeth her houshold, and the eateth not the bread of idleneffe, faith the wifeman, Prov. 31.27. She is to doc her husband fervice; She will doe him good and not evill all the dayes of her life: She Seeketh wooll and flax, and laboureth with her hands; And with her hands fhe planteth a Vineyard: And by the whole difcourfe of that chapter it appeareth that he is not to live in idleneffe. Here fhall be work in the earth for women alfo; For fhe fhall eat of the fruit of her own hands, and her own works shall praise her in the gates, the thirty firft of the Proverbs the thirty fi ft verte. And Paul in his fecond chapter of his Epiftle to Titus, the fourth and the fift verses, sheweth the duty of Women, to love their Husbands, to keep as home, and to be subject unto them.

The especial matter of confideration is this, that we were not altogether taken from earth, but we have also a Heavenly part, God breathed in us the breath of life, we had a breathing from God: So that, as we owe fervice to the earth from whence our bodie was taken, so we owe fervice to God from whom the Heavenly part of our foul came, for the foul of man is cæleftis fubftantia, then we owe not all our service unto the earth, but a greater fervice unto God, for vain is it when man ufeth all his labour for his mouth, but his Joul is not filled, the fixt of Ecclefiaftes the feventh verfe; God worketh for the foul: As the body is nourished fo the Soul is nourished by mans fervice unto God; for ut anima eft vita corporis, lo Deus eft vita anima, the foul is the life of the body, and God is the life of the foul.

Befides, as heretofore we have confidered in his other judge

ments,

ments, that he joyneth Mercy with Judgement; fo likewise he joyneth Mercie here with his Juftice; yea, his Mercie exceedeth his Juftice: Mercie and Judgement are joyned together in a good man, the hundred and twelfth falme, and God is mercifull and fulbof compaßion, the hundred and eleventh Pfalme the fourth verfe; yea,which is more, by the hundred fourty fift falm the ninth verfe, His mercie is above all his works; yea, his mercie fhall not only be joyned with his Juftice, but even triumph over Juftice.

The ancient Fathers doe gather the second mercie by, or out of this (ending, and they doe expreffe it out of the eighth chapter of this book, by the fending of the Raven and the Dove out of the Arke; for Noah fent forth the Raven which returned not when the waters were diminished from off the Earth; but after the waters were abated the Dove returned with an olive leafe in her bill: The Dove when fhe came brought hope of returning to the earth, from whence Noah and his familie were taken: In the fourty leventh of Genefis the twentieth verfe, though Fofeph bought for Pharaoh all the Land of Egypt; yet after Fofeph gave them feed, and only the fift part of the increafe was for Pharaoh, the reft for themselves, and they were well content to till and husband the land, and to become for this relief in their famine the fervants of Pharaoh.

And out of Mißus they gather another mercie : God shall send us one, and his name, faith Ferom, is Miffus, one fent, upon the word Shiloh mentioned in the tenth of Genefis the twenty fourth verfe, and of Silo or Siloam, which is by interpretation fent, the ninth of John the feventh verfe: Mofes in the fourth of Exodus the thirteenth verfe, when God would fend him to Egypt faith, oh my Lord, fendi pray thee by the hand of him whom thou shouldeft fend: The Prophet, in the fixteenth of Efay the firft verfe, faith, fend ye a Lamb to the Ruler of the world from the rock of the wildernesse: This Lamb there prophecies, & that was fent was our Saviour. And this word Miffus,fent,is appropriated to Chrift, and he is fent that we might return again to Paradife. Adam had hope that by one which should come from the pro mife in the feed of the woman, he should once return again. You have a plain example in the twenty third of Luke the fourty third verse, of the two Malefa&tors that fufferd with our Saviour, he faith to one of them, Hodie eris mecum in Paradifo, to day fhalt thou be with me in Paradife, there is the return of one to Paradife. And again, in the 2 Corinthians 12.4. you have another taken up into Paradife:this is then a fending of the Dove with a branch in his mouth in hope of return, it is no emiffion of the Raven not to return. But this returning is to the Paradife of God, for unto him that overcommeth will God give to cate of the tree of life, which is in the midst of the Paradife of God, the second of the Revelations the seventh verfe: So that that place theweth a manifeft return to eat of the tree of life, and to take again the benefit of Paradise. And in the twentieth of Fohns Gospel the fifteenth verfe, Chrift appeared to Mary Magdalen as a gardiner ; whence the Fathers infer, that he fhall bring us again into a better Garden

than

then was Eden, into the heavenly Paradife, there to cate of the Tree of life; by mercie through his owne fonne fhall he fend them in againe, as with Justice mingled with Mercy he fent them out. So much for this time.

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Quumque expuliffet hominem; inftituit à parte anteriore horti He Januar, 18. denis Cherubos, flammamque gladii fefe vibrantis, ad custo▪ diendum viam quæ ferebat ad arborem vita.

HIS is the putting forth of Adam and Eve from Paradife, for they being fent forth betore from the garden of Eden, it may feeme that God dealt with them with fuch mercy that he spake to them but in jeft: But to fhew that this execution was in carneft, and that not only the Sentence should be executed, but the execution profecuted with effect; it followeth in this place to fhew how the man was caft out of Paradife, and how it was fenced, and how the paffage to the Tree of life was stopped with a firic fword fhaken. The occafion where of was the flipperiness of mans nature, who though he were in mise. ry yet would defire to eate of the tree of Life, and so live in eternall mifery,feeking by all means to shake off this penitential life,& therefore God ufeth all meanes to draw him to repentance, and to think of his former happiness and of his present mifery. In this verse then a caveat must be had, that there be no daliance in the execution, but that the execution in all points be fulfilled, whereupon they are caft forth, there are Cherubins fet who are armed with fire and fword, to profecute the fentence and execution, and defend the paffage into Paradife; that fo all his ftatutes may be found true. For all that God doth and faith, are done in equity and truth, the hundred and eleventh Pfalm and the eighth verfe.

Gladm.

Another point is this, that of God and Juftice, he fenceth the The Tree of Tree of life with an armed Angell, with fire and fword: And there. Life fenced. fore look where the precept and law of God is contemned, a Cherubin and a Sword followeth, according to that of the twenty fixth of Leviticus, and the twenty fifth verfe: Mittam gladium fuper vos, I will send a Sword upon you, that shall avenge the quarrell of my Cove nant In the twenty fecond verfe before in the sentence, the Tree of life was not fenced at all; therefore here God provideth for it a fence and a better guard, which is Cherubins and a Sword: The Seraphin in the fixth of Efay and the fixth verse, Had a hot coale in his band, which he took from the Altar: Another Cherubin in the teath of Ezekiel and the feventh verfe, Stretcheth forth his hand unto the fire,

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