wrought upon them that they humbled themselves under his hand and thereby prevented their utter ruine 2 Chron 12.5 7. and the sick man findes that his perverting of righteousnesse had brought him into that sad condition before he seeks to God for favour Job 33.27 28. The reason 1. There can be no meanes of removing evil but by taking away the cause of it neither is there any meanes to take that away till it be known 2. Besides God can no way gain so much honour as when men by searching out the cause of the evils that befal them finde and acknowledge that their destruction is from themselves Hos 13.9 He nee it is that the Lord oftentimes makes the judgement whien he inflicts to point it out either by the kinde of the judgement or by some circumstance of the Time Place Instrument or the like by the observation whereof the evil it self that brought that judgement on us may be made manifest especially if we take with us for the discovery thereof the light of Gods Word VERSE 10 I Heard thy voice in the Garden In both Adams answers we may by his shifting easily discover his unwillingnesse to confesse any more then needs he must which is a great evidence that what he speaks is truth not only because it is against himself but besides because he shewes his unwillingnesse to acknowledge any more then he is pressed unto and convinced of to his faceâ— In this first clause of his answer he acknowledgeth his feare to be the cause of his flight but when he alledgeth the voice of God to be the cause of his feare he by implication chargeth God himself as if the terrour of his voice which he could not endure had driven him away And I was afraid The feare of reverence had not been blame worthy but commendable but that would not have driven him to his beeles and yet this is the feare he seemes to alledge in his defence when he addes in the next clause that his nakednesse made him feare when he heard Gods voice But yet he answers not the question fully alledging that the hearing of Gods voice made him to feare and flie but why the voice of God which he heard without feare before made him feare now which was the chief thing enquired after he gives no reason at all Because I was naked Which was not altogether true for he had some covering though it were but of fig-leaves to hide his nakednesse In the mean time he seems to justifie himself when he pretends that it was only modesty and not the conscience of any evil or feare of punishment that made him to hide out of the way Nay further then that he implies at least that if there were any thing blame-worthy in his flight the fault was Gods who had made him naked and consequently unfit to be looked upon and not his So that in this answer he layes the blame upon God though covertly which in his next answer he doth plainly and in expresse termes And I hid my selfe Why had not God made him naked and was he now ashamed to look upon his own workmanship Again was he not naked before when God put him into the possession of the Garden and when he brought all the creatures before him that he might give them names and when he took a rib out of his side and framed the woman of it and brought her to him Why was he now more ashamed of his nakednesse then he was then But Adams excuses will not abide the truth Something he sayes but his answers like his fig-leaves are no fit covering neither the one for the nakednesse of his body nor the other for his sin This is Adams first answer upon his examination wherein he seems wholly to clear and excuse himselfe from any evil in his flight and hiding himself affirming in effect that if he were afraid it was God that put him into that feare Secondly he alledgeth that it was only modesty and not the conscience of any sin that caused him to hide himself out of Gods Presence In both implying that if any thing were to be blamed in his flight and hiding it must be charged not so much upon him as upon God himself who had both terrified him with his voice and had made him such a creature as was not fit to appear in his sight This seemes more probable to be Adams meaning in this answer when he alledgeth his nakednesse as an excuse for his hiding out of the way then to conceive that he points at the nakednesse of his soule of which it seems he had very little feeling hitherto seeing that in his last answer wherein God comes closer to him in charging him home with the very fact which he laboured to conceal to excuse himself he forbears not to charge God with giving him a snare to entrap him in stead of a wife to be a meet help for him We may therefore probably conceive that he who in his last answer when his sin in matter of fact is so fully charged upon him stands so stiffely upon his justification was farre enough at present from acknowledging the â—akednesse of his soule whereof hitherto he seemes to have no sense at all Adam we see when God calls him must come out of his lurking hole where he had hid himself and not only appear before the Presence of God but when he questions him must make answer whether he will or no to that which God demands of him Whence 1 OBSERVE All men must appear before God and answer all that they are charged withal when he comes to judgement Observe 1 ALl must appear before the Judgment Seat of Christ at the last day 2 Cor. 5.10 all Nations Mat. 25.31 those that are swallowed up by the sea which must give up her dead or are buried in their graves Rev. 20.13 and such as shall be then found living 1 Thes 4.17 and all must be judged and every man must give an accompt of himself unto God Rom. 14.12 1. That God by his power can enforce and draw all men before him and to confesse him too Rom. 14.11 no man can deny 2. Besides it is fit that God should do it for the clearing of his Justice both in rewarding his own and punishing the wicked and ungodly when every mans work is manifest and it appears that every man receives according to his deeds Rom. 2.8 of this truth there can be no clearer evidence then the observation of that judgement which passeth upon every man in the private Consistory of his own Conscience from which none can flie nor silence his own thoughts bearing witnesse for him or against him no not those which have no knowledge of God or his Law Rom. 2.15 Now though Adam must appear when God calls him and must give an answer to the question proposed unto him yet in his answer we see he discovers a desire to conceal all that he can at least as long as
in others another form under the flower comes and ripens the seed again the same in form and nature with that from which it sprung at first That this distinction between the several kinds of creatures all produced by the same common causes and the Identity of every kind and agreablenesse thereto of every individual in that kind through so many variations into severall shapes and forms till it come to perfection should be constantly and unchangeably preserved can come to passe by no other means but by the unchangeble law which God hath set in nature by which he gives to every seed his own body as it pleaseth him 1 Cor. 15.38 And to every plant and herb his own seed so that men gather not grapes of thorns nor figgs of thistles as our Saviour speaks Luke 6.44 In the order of this decree for the production of herbs and plants it is observable that all these are Created before the Sunne or any other of those Celestiall bodies by the influence whereof they are now cherished without which either they spring not at all or at least come to no perfection that we may know them to be the effects of Gods Power and not of any natural cause and were produced before the beasts or Man that were to be sustained by them to manifest Gods Providence who failes not to make provision for all his Creatures which he foresees and takes care to supply even before they need nay before they have any being at all Upon this ground that herbs and plants were produced in their full ripenesse some conclude that the world was created in the Autumne when all things in the course of nature come to their full growth and ripenesse An argument that might be easily answered since God must be acknowledged in their first Creation to do all things Miraculously and therefore did not bind himself to observe the course of nature at all in that work as appears in the Creation of the man and woman not Infants but of full growth in the first moment of their Creation and to regard as little the time of ripening herbs and plants as he did the causes that should produce them In the time of producing those herbs and plants that as soon as the Earth was dried that is was fit to receive them he stored it with such great variety of so many useful Creatures and gave it that fruitfulnesse to produce them for time to come We may 1. Observe God will have nothing barrain and unprofitable Observ 1 NOt the Earth which receiving the first and the later rain he ordained to bring forth herbs to them that dresse it Heb. 6.7 Not the herbs or plants which all of them yeild their seed and fruits Not the beasts Fishes or Fowles which are fruitfull in propagation usefull by their labours and serviceable for food and cloathing Not the clouds which empty themselves upon the Earth Eccl. 11.3 Not the Sunne Moon and other Celestial bodies which by their light and influence cherish all things here below Reason 1. It is the end for which all things were made that they might support one another by their fruitfulnesse and service 2. God thereby testifies his overflowing bounty and goodness by the fruitfulnesse and usefulnesse of all the works of his hands Let not men then for shame be barrain either in any duties of obedience unto God or services of love to men but be fruitfull both waies nay filled with fruits Phil. 1.11 Alwaies bringing them forth in their season and abounding more therein even to their old age Psal 92.14 and encreasing therein Rev. 2.19 As being 1. ordained by God more especially thereunto Joh. 15.16 2. Having all needful helps to that end not onely outward as the word and Sacraments falling on us like the first and latter rain Hebr. 6.7 To which the word is resembled Isa 55.10 11. Or generally by the influence of Gods fructifying Power by which he blesseth the springing of all things Psal 65.10 11. But particularly and inwardly the assistance of his Holy Spirits which is able to work in us both to will and to do 3. Having our fruits ordained to a more excellent end both Gods Glory Joh. 15.8 and the furthering of our own account Phil. 4.17 Wherefore we are justly threatned with the greater plague if we remain barrain and unfruitfull Matth. 3.10 Heb. 6.8 The meanes to be used to make us fruitfull are 1. to be engraffed into Christ Joh. 15 2.2 To live under the continuall dropping of the clowds that is the Ministry of the Word 3. To be often purging and cleansing of our hearts whence are the issues of life Pro. 4.23 and all our actions whether good or evil Mark 7.21 22. The Order observed by God in producing the herbs and plants ministers unto us matter worthy our meditation 1. That they were created before the causes by which they are now according to the course of nature ordinarily produced which make manifest the Power of God that can effect what he will without means Numb 11 23. See the observation before upon verse 3. 2. That God made provision for the sustaining of Man and Beasts before he created them wherein he discovrs his provident care of his Creatures in providing for them before hand But the Observation to be drawn from thence we shall defer till we come to verse 26. In describing the Creation of the herbs and plants Moses laies before us first the Author by whom and then the time When they were produced out of the Earth by his Command he bad the earth bring forth and it did so Whence 2. Observe Even the Herbs and Plants of the Earth are Gods Creatures Observ 2 PSalm 104.14.16 Not onely Jonahs Gourd which was prepared by God extraordinarily but even the Corn which the Earth produceth by humane Culture God is said to prepare Psal 65.9 To which as unto all the rest he gives a body as it pleaseth him yea and cloathing too unto the very grasse of the field Matth. 6.29.30 Let us then take notice of Gods Work in all the fruits of the Earth observing in them 1. the infinite variety of them according to their severall kinds 2. Their beautiful shape and proportions exquisite tastes and delightfulnesse of many of them 3. The strange variety of severall forms through which they passe before they come to their full perfection from small seeds to tender herbs from thence to stronger stemms divided many times into severall branches Covered with leaves and after that garnished with flowers and lastly yielding such seeds as themselves sprang from at the first 4. Take notice of their life by which they grow and encrease which all the Potentates in the World cannot give nor any Art of man imitate Let all these considerations strike into all mens hearts an awful apprehension and admiration of Gods wonderful Wisdom and Power that our mouthes may be filled with his praise And let it bring us all to an acknowledgment of Gods
the Sunne was made for that service God hath planted it in the body thereof and by it conveighs it unto and carries it round about the world Whence 2. Observe When God hath prepared and affords meanes he doth ordinarily perform and conveigh all things by Meanes THus he brings forth Herbs and Plants by the seed of them makes the ground fruitfull but by mans labour Prov. 12.11 though he can do it as well without it as he did in the Land of Israel in the seventh year And strengthens mans heart by his food though man lives not by bread but by every word that proceedeth out of Gods Mouth Deut. 8.3 As appeared in the examples of Moses Elijah and Christ And this he doth 1. To humble us by making us to stoop to the means whereas in the state of Glory he shall convey all unto us without meanes 2. To manifest his Wisdom in making the means though weak in themselves useful and effectual 3. To unite rhe Creatures in love one to another and to move us to take care of them when we find them so usefull by daily experience Let all men then make use of such meanes as God offers unto them but yet in a right way 1. In obedience to the Will of God and in submission to his Ordinance 2. As depending still upon God for the issue and successe making use of them onely as instruments in his hand who works In and By them according to his good pleasure still praying for and expecting successe in the use of them by his blessing onely 3. Ascribing the successe and effects by meanes unto him alone with thankfulnesse who hath given both the means themselves and that efficacy unto hem by which they work for our good The place which is assigned to these Lights is the Firmament of Heaven So that God not onely gives them their Nature but withall assigns unto them their place where they shall be and besides limits them their use they must be What Where and for What service he appoints them VVhence 3. Observe The Places and Uses of all Creatures as well as their Being are assigned unto them by God himself Observ 1 OF the Elements we see the Earth is set lowermost as the foundation of all the rest Job 38.4.6 The Sea kept and penned up within the Channels which God prepared for it Jer. 5.22 Psal 104. The Ayre above them both and the Heavens higher then all The Stars and Planets placed in the Firmament the Birds and Beasts upon the Earth The Fishes in the Sea and all by Gods appointment VVho as he hath disposed them in their places so he hath appointed and limitted them their uses Giving the Stars for Light and influence the Ayr for Breath the Earth for habitation the Seas for Navigation the herbs and plants for food and medicine Beasts and fowls for Labour Nourishment and cloathing and amongst them the Horse for the saddle the Oxe for the plough the Asse for burthens and the like in many others And amongst men some for one kind of imployment and others for another Reason 1. That he might manifest both his Soveraignty and VVisdom in ordering and disposing as he did his Power in creating all things 2. That he might establish a setled order amongst the Creatures which without it must necessarily be in confusion and which without assignment of them to their stations and employments by God himself were impossible to be preserved Let the disposition of all Creatures by the Will and Decree of God direct us both in the disposing of our dwellings and making use of any Creature for our service Let it be our care to abide in the places and exercise our selves in the employments unto which God in his Providence hath assigned us He set the bounds of the people Deut. 32.8 And called them to their imployments as Moses and Aaron Bezaleel Aholiab David and others either by his own immediate call as Moses Amos Chap. 7.14 Or by the Ministry of men furnishing them diversly with proportionable abilities to their implyoments 1 Cor. 12.8 Let man abide then in the same calling wherein he was called 1 Cor. 7.20 1. To testifie his obedience to the Will of God 2. At that which God in his Wisdom knowes to be every way best both for himself and others 3. As being assured that in the way that God hath set him his prospering hand will not fail to be with him both to assist and give effect to his endeavours and to protect him in his way and to reward his Obedience Besides it may direct us in the use of the Creature to apply them to those ends for which they were ordained abhorring the vanity and folly of those that turn the Natural use of them unto that which is against Nature Rom. 1.26 Now when we consider the uses and services unto which these Creatures are designed by God and reflect upon their places and great glory wherewith God hath cloathed them We may 4. Observe All sorts of Creatures though never so high and glorious are ordained by God for Use and Service Observ 4 NOt onely those glorious Creatures which God hath made useful and serviceable to the whole Earth and divided to all Nations Deut. 4 19. But even the glorious Angels themselves who though they excell in strength yet do his Commandements Psal 103.20 in the service of the Elect as he hath appointed Heb. 11.14 This order the Lord hath established to continue amongst all his Creatures to the worlds end when God shall be all in all 1 Cor. 15.28 and then and not before the service of the Creature shall cease Rev. 22.23 Let all men of what rank or condition soever they be apply themselves to be serviceable in one employment or other for the good of others Gal. 5.13 Stooping even to those of the lower sort Rom. 12.16 As being by God ordained thereunto Mark 10.44.2 And most honoured thereby seeing the perfection of every creature in this present world is the Use of it for service 3. And bound thereunto by that love which we are bound to owe unto all men 4 And knowing that for such services we have an assured reward laid up for us in heaven Eph. 6.8 And lastly having Christ himself for our Precedent who came not to be served but to serve Matth. 20.28 though he were Lord of all Phil. 2.6.7 The first use of those lights was to distinguish the day from the night and to set the limits unto them both which is indeed performed by the Sunne as we know Whence 5. Observe Distinction between the day and night though it proceed from a cause in Nature yet is an Ordinance established by God Observ 5 HE makes the darknesse and it is night Psalm 104.20 So that both day and night are his Psal 74.16 who hath appointed unto them their periods and natural succession And that to set bounds unto mens labour which would if they were continued without intermission soon waste mens
bodies and spirits 2. In divers parts of the Earth to temperate the Ayre which is inflamed there by the extream heat of the Sunne 3. To make way for the falling of those sweet and comfortable dewes by which the Earth especially in those hot countreys is much refreshed 4. And to manifest by experience the comfortablenesse of the Light by interrupting and cutting it off daily by the darknesse of the night and so discovering the comfortablenesse of the presence of that glorious Creature by the terrours occasioned by the absence thereof Let no man in Use confound those things which God hath severed in nature by turning day into night and night into day shutting and closing their eyes against the Light of the day by unseasonable sleeping and opening them to the darknesse of the night using the day for their rest and the night for their sports and pastimes surfeiting and drunkennesse chambering and wantonesse a Custom though sometimes countenanced by great examples yet in true estimation preposterous and every way unprofitable and commonly by experience found to be as much prejudiciall to health as it is undoubtedly crosse to Nature The next use of these Lights is to be for signs or Indications of events which are to follow as natural causes are Prognostickes oftentimes of their effects to ensue now seeing God hath among therest appointed them for this end we by warrant may 6. Observ It is not unlawfull by the Stars and Planets to guesse at some events that are to follow Observ 6 WHether certain and infallible as Summer and Winter which God himself hath promised shall never cease Gen. 8.22 And which we constantly and upon good ground expect according to the Revolutions of those heavenly bodies or probably onely as Heat Cold Rain Drout whereof there may be some sleight guesses by the conjunction of those Celestial bodies but more probable conjectures when the effects themselves begin to appear as rain in the skie which is lowring red which our Saviour himself allowes to be a sign of Rain presently to follow Math 16.3 Onely we must take heed that we ground no more but conjecture upon such signs as these Nay beyond all this as we have already intimated although these general Causes work very uncertainly upon things here below yet the conjunctions of the Planets especially in Eclipses though they point not out the particular events to follow in the Persons Places Times Measure and Manner thereof yet they may not unprofitably stir us up to the expectation of some observable events to ensue which experience shewes us to fall out accordingly sometimes Let no man upon this ground undertake by the observation of those Celestiall bodies to guesse at the knowledge of such future events as they were never appointed for neither in their own Nature can foreshew as the disposition of mens minds successe of their affaires Length of their lives kinds of their death Mutations and Periods of Kingdomes and Cities and the like Curiosities which are condemned by God Isa 47.13 and unprofitable to men to busie their heads about seeing Constellations have their operations in such events only as general causes which effect nothing farther then they are seconded by the more immediate working of particular causes 2. The nature of many of them is rather guessed at than distinctly known and consequently our guesse at their operations must needs be very uncertain 3. If their Nature could be fully known yet the Impediments of their Operations partly by the frequent failing of Particular and Immediate causes and partly by the different disposition of the Subjects on which they work are so many that the effect hath an exceeding uncertain dependance on them which the frequent failings of the predictions grounded thereupon doth evidently discover A Third Use of these Lights and Celestial bodies is for the determining of Seasons by which the labours of men and their affaires are directed Thus we see what a stroke God hath by the Influence of these heavenly bodies on things below in all the affaires of men VVhence 7. Observe All especially the chief of the affaires of men are ordered and directed by God himself from heaven FAring and Harvest have their dependance on the Spring Summer and Autumn included under the names of Summer and Wanter Gen. 8.22 all of them appointed by God in their seasons by the Motions of the Celestial bodies The light of the day sets men on work Psal 104.23 then comes the Night when no man can work Joh. 9.4 Fair weather invites men to labour abroad the Snow and Rain seal up their hands Job 37.7 and confine them to their houses Nay much more is the successe and prospering of all mens labours from heaven From thence they are prospered Deut. 28.12 Mal. 3.10 or blasted Deut. 28.23 24. Hag. 1.10 So that Good and Evil are dispensed as it were out of his storehouse that men may know his work Job 37.7 Let all men then have their dependance upon God who onely Ruleth and disposeth of the Heavens Stars yea of the Clouds that let down the rain on the Earth which are turned about by his counsel to do whatsoever he commands whether in Mercy or Judgment Job 37.12 13. He must hear the Heavens and the Heavens the Earth and the Earth the Corn and Wine Hos 2.22 Let us then pray to him 1 King 8.35 as Elijah did 1 King 18.42 Fear him Jer. 5.22 and behold his Metcy or Judgment in all these dispensations Job 37.13 that our hearts may be sometimes quickned to thankfulnesse and at other times be humbled before him The last Use of the Lights is for dayes and years that is for Computation of Times without which neither could we well either give directions for things to come nor take account of things past without such a means of computing Times which must needs cause great Confusion in all mens affaires So that amongst divers blessings which we enjoy from God this rule for the computation of Times is not to be accounted the least VERSE 15. TO give light And not only to have it in themselves Now under this name of Light is included that secret and effectual Influence which those Celestial bodies cast out with their Light upon things here below to make all things fruitful and to cherish the Creatures Upon the Earth Which hath neither light nor life in it self but that which it borrowes from above It is not amongst the least of Gods Wonders that these Celestial bodies should cast out their light and influence at such an incredible distance as we shall see anon Now this Light and Influence which they convey unto the Earth although it be especially serviceable to men yet we find by experience to be a singular benefit to the rest of the Creatures or at least to the most of them We cannot but take notice that this Light which God hath now planted in the Sun was notwithstanding Created before it that it might be the more evident
any of them Certainly the fitting of all the Creatures with names suitable to their natures that upon the first view of them evidently discovered the fulnesse and perfection of Adams Wisdom in understanding all that it concerned him to know As for the language which Adam used whether it were Hebrew or some other tongue more perfect then it which is now lost it cannot be certainly concluded though it be most probably guossed that it was Hebrew which is the most Ancient and most Significant of all Languages now in use God as we have heard already had considered mans present condition and found in his Wisdom that Adam wanted and needed a fit companion to make his life every way comfortable to him and that to do this there was a necessity of making a new Creature This God knew and saw in his infinite Wisdom but this was not yet so manifest to Adam Wherefore that the necessity of Creating the Woman might appear to the man also as it was manifest unto God He causeth him to take a view of all the Creatures that when amongst them he should find no fit companion for Himself he might both discern the necessity of creating the woman and withal the goodnesse of God in Creating so meet an help in her as all the world besides could not afford him Withall this Circumstance seems to be of special use to clear God of thrusting in the woman upon Adam unnecessarily as a snare to entrap him when it appeared so evidently that it was meer Necessity that moved God to create and in compassion unto man to provide him such an help and companion for him as he could neither be without nor find amongst all the Creatures In that God before he Created the Woman would first shew Adam the necessity of such an help that when he enjoyed her he might take notice of and be the more sensible of Gods goodnesse and mercy towards him in providing so fit an help for him Thence 1. Observe Gods Mercies Are or Should be precious unto us when we can neither be without them nor have them from any other but from Himself Observ 1 THus he sets out his mercy to his Church that he helped it in a time of Extremity when none else either Would or Could Isa 63.5 Ezek. 16.4 5. Thus he specially magnifies his mercies in Christ That when we were without strength Christ dyed for the ungodly Rom. 5.6 and did for us that which the Law could not do through the weaknesse of the flesh Rom. 8.3 Offering himself to pacifie his Fathers wrath when Sacrifices and burnt-offerings could do no good Psal 40.6 7. For this cause he brings men sometimes into Extremities and lets them prove the Unprofitablenesse of other means that they may by Experience know that they find help of him only in a time of need Thus he brought his people low by the Ammonites so that they had no power to resist them nor protection against them from their Idols before he succours them Judg. 10.9 13. See Dout. 32.36 37. and makes his Children Hunger and Thirst that is feel the want of righteousnesse before he satisfie them Matth. 5.6 Which he doth not only in respect to his own honour which is much advanced when our help is found in him alone but besides in relation to us that we may be stirred up to seek more seriously after and to cleave more firmly unto him who alone is both Able and Ready to help us in a time of need That the necessity of Creating a woman to be Adam's helper might be the more clearly discovered unto him he brings before him the Creatures that out of his own judgment himself might conclude how unfit any of them were to be his companions or helpers Whence 2. Observe We must know the unserviceablenesse of other things that we may know and approve the profitablenesse of that which is truly Good Observ 2 FOr this cause God many times leaves men to themselves to walk in their own Sinful courses as he did Solomon that when they have found by their own experience that which he foundâ— that All things are Vanity and vexation of spirit that all that remains unto us after we have wearied our selves in the wayes of sin when we have cast up our accounts is nothing else but shame Rom. 6.21 they may cry out in the bitternesse of their soules I have perverted Righteousnesse and it hath not profited me Job 33.17 and having followed the pleasures and honours of the world and finding in them nothing to stay the heart upon may make their hearts despair of all their labours that are taken under the Sun with Solomon Eccl. 2.20 and may cry out with the Prophet Psal 73.25 Whom have I in heaven but thee We are indeed allowed to prove all things that we may lay hold on that which is good 1 Thess 5.21 It is said that God brought all the Creatures by what means it is not expressed but by his appointment they presented themselves before Adam that he might advisedly view and consider them Whence 3. Observe God can Order and Dispose of the Creatares to do what and to be where he appoints them Observ 3 THus He not only disposeth of men either by expresse command as he commanded Philip to go towards the South in the way from Jerusalem to Gaza Act. 8.26 and Aaron to meet Moses Exod. 4.27 or by a secret work upon their hearts as he brought Sisera and his Army to Kishon Judg. 4.7 Or by inviting them by Occasions as Abigails meeting with David is acknowledged to be the Work of God 1 Sam. 25.32 as Saul is moved to come to Samuel by his servants advise to enquire after his Fathers Asses at the very time appointed by God 1 Sam. 9.15.16 But directs even the unreasonable Creatures As the Quailes to fall round about the children of Israels Camp The Ravens to feed Elisah Two she-bears to destroy two and fourty of the scossing Children And the Lion to meet the Prophet that transgressed Gods Commandement in his way homewards and to slay him Yea the very Sparrowes lighting upon the ground is directed by his Will Neither can it be otherwise seeing in him all things move and have their being Act. 17.28 and consequently must of necessity have the rule of all their motions by his Will Let us then take notice of the Divine Providence in the motion of every Creature which may discover unto us sometimes Gods Mercy sometimes his Judgments and may sometimes direct us what to do And must needs alwayes keep our hearts possessed with his fear and move us to walk more boldly in all our wayes upon assurance that since the Creatures cannot move without Gods direction they shall not move to do us hurt according to Gods promise Isa 65.25 All those beasts God brings before Adam that he might give them names and God having put that power into his hand he might lawfully do it as we see he
out of an uncertain and not very probable conjecture that the woman had not received the Commandment immediately from God but mediately from the mouth of her husband to whom alone it was delivered by Gods own mouth and therefore might more easily be drawn to doubt of that which she had received at the second hand Howsoever we may hence 8 OBSERVE Our weaknesse is Satans advantage Observe 8 WEak persons silly women are such as Satan singles out to beguile and deceive 2 Tim. 3.6 as Amalek surprised the weak and feeble of the children of Israel Deut. 25.18 and those which are weak he assaults where they are weakest as we usually lay our batteries against forts where they are weakest and ill manned and that too when they are weakest that he drew Lot to commit incest with his two daughters when he was drunken Gen. 19.33 and sets upon our Saviour to tempt him to turne the stones into bread when â—e was hungry Mat. 4.2 3. And when he findes men transported with anger overwhelmed with grief or distempered by any other passion those are his opportunities to draw men into any sinne The reason whereof is 1. The baseness of his disposition contrary every way to the goodness and compassion of God That which moves God to uphold and strengthen even the compassion he hath of mens weakness is Satans encouragement to work mischief and destroy And as Gods strength is perfect in weakness to maintain and uphold so is his raging malice perfected and poured out upon weakness to cast down to the ground And 2. Out of the conscience of his own weakness which makes him flie when men stand upon their guard and make head against him Jam. 4.7 Let us watch over and take care of such as are weak every one of us considering our own infirmities Gal. 6.1 and having received strength from God for the same purpose as our Saviour exhorts Peter Luke 22.32 See 2 Cor. 1.4 And let us have an eye to the weakest parts of our own soules to those infirmities which Nature or custome hath made familiar unto us strengthening our selves against them especially avoiding all distempering passions which wonderfully weaken the soule standing alwayes upon our guard and having on us the whole Armour of God lest Satan finding us naked take the greater courage to assault us suddenly and ensnare usere we be aware Most Interpreters conceive upon probable ground that Satan assaulted the woman alone being at that time upon what occasion it is not worth the while to enquire severed from her husband as appeares by the whole Series of Moses his Narration seeing no mention is made of the man at all in this debate of hers with Satan wherein the woman being first seduced by him and having eaten of the fruit forbidden becomes his instrument to tempt and draw her husband into the same sin so that it manifestly appears that Satan takes the womans solitariness for his advantage Whence we may 9. OBSERVE Solitarinesse is many times a snare Observe 9 ANd that also many wayes 1. It yields advantage to temptations as appears in Davids entangling himself with lust after Bath-sheba when he was alone whence it was that our Saviour to give Satan all the advantage that might be that thereby he might make his victory over him the more glorious went out to encounter with him in the solitary wildernesse 2. Solitarinesse gives the greater opportunity to commit sin unespied of men an advantage upon which Josephs Miâ— stresse attempts him to commit adultery with her Gen. 39.11 12. 3. It deprives men of help by advice and counsel to withstand the temptation So Eccl. 4.10 12. 4. Man was ordained for society and fitted with abilities for that purpose and as he is most serviceable that way so is he most safe as being secured by Gods protection in that way and employment to which the Lord hath assigned him Let every one avoid solitarinesse as much as he may 1. Rule our emploiment requires it as Josephs did when he entred into his Masters house alone Gen. 39.11 2. Or to get opportunity for the performance of religious duties for which our Saviour often withdrew himself from company as he also adviseth us to do upon like occasion Mat. 6.6 as likewise doth the Apostle 1 Cor. 7.5 3. Or for avoiding wicked mens society for which cause the Prophet wisheth himself in the wildernesse Psal 55.7 The Time Place Instrument of the temptation and the persons tempted we have considered already The baites where of Satan makes special choice with his Art in tempering preparing and presenting them are to be taken special notice of and to be handled in the next place Now therein that which was first in Satans intention the end at which he aimes must necessarily be first examined that we may discover his policie in preparing and ordering all things in subordination thereunto Now the last end at which he aimed by the whole method and order of the temptation is sufficiently discovered to be the turning away of mans heart from God by infidelity and rebellion to his own utter destruction and to Gods high dishonour So that we may thence 10. OBSERVE Satans main end is mans destruction by turning away his heart from God Observ 10 THis he effects chiefly by working him to infidelity by which the Apostle tells us We depart from the living God Heb. 3.12 And secondly by drawing him to disobedience which is a necessary consequent thereof for who will serve that God from whom he neither expects any good nor fears any hurt which is the ground of wicked mens resolved Apostasie Job 22.17 The better to work mens hearts to these resolutions Satan 1. Holds men in ignorance the Nurse of infidelity Rom. 10.14 for those wicked wretches that resolve neither to serve God nor depend on him are those that refuse to have any knowledge of God or of his wayes Job 21.14 Now none can trust in God but those that know him Psal 9.10 And as ignorance is the Nurse of infidelity so it is of disobedience and all manner of abominable transgressions as the Prophet makes this to be the cause of lying murther and because there was no knowledge of God in the land Hos 4.1 And the Apostle joynes both together 2 Thes 1.8 2. Satan keeps them in a senselesse condition that they make no use either of the Word or of the manifold acts of Providence though wrought before their eyes Deut. 29.4 Jer. 25.4 Isa 42.25 but forget or cast them behinde their backs as the children of Israel did Psal 78.7 8 11. or impute them to other causes 1 Sam 6.9 concluding in their hearts that God hath forsaken the earth Ezech. 8.12 No marvel then if Satan with all might and policy labour to work and to fasten in the hearts of men those two Master sinnes as being indeed the fountain from which all other evils spring and by which he works all the mischief to God and man that
and the thoughts of his heart to all Ages Psal 33.11 and his Word or Decree brings to passe whatsoever he will Depend upon that Word with the Prophet David Psal 130.5 as being in it self unchangeable Isa 45.23 as God himself is that utters it Mal. 3.6 who will not alter the Word that is gone out of his lips Psal 89.34 whether it be for good Numb 23.19 or for evil Numb 14. comparing verse 12. with 25.35 And is as effectuall in the event 2 King 10.10 much more than the word of Kings Eccles 8.4 because he is strong and faithful that utters it Trust in it then firmly it is surer than the strongest Evidences And fear it it is firmer then the Lawes of the Medes and Persians Light is the first of all the Creatures that God makes as being it self most generally useful especially to the end which God principally aimed at which was to make all the rest of his works Visible and thereby capable of observation which was the principal end wherefore he made them This Light being a Creature must needs infinitely differ in nature from that Eternal brightness which God who only hath Immortality is said to dwell in from all eternity 1 Tim. 6.16 In what body it was fixed and how spread over the face of this unformed masse it is not easie to conjecture especially seeing at present we know not the way where the Light dwelleth Job 38.19 nor needful to enquire after seeing the Holy Ghost passeth it over in silence Only because all the works following must needs be created in the Light which was created before them all We may 3. Observe God loves to do all his Works in the light Observ 3 AS he dwells in the light 1 Tim. 6.16 The manner indeed of his working is secret and not observable or visible to men but the work it self is brought forth into the light and made manifest to all He declares his strength Psal 77.14 and his righteousnesse Psal 58.11 92.2 and hath therefore published in his Word the rule by which he proceeds and the end at which he aimes in all that he doth and hath besides planted in all men a light of understanding by which they may both comprehend and judge of all his works Reason 1. Because his work is Perfect Deut. 32.4 and therefore able to endure the light John 3.21 which none hide their works from but evil doers verse 22. 2. Because one special end of all his works is that he might be known In and By them Rom. 1.20 and be honoured for them Psal 111.2 3 4. 145.10 11. for which cause he hath also left his most memorable works upon record to posterity that men beholding all his wayes might know and fear him and trust in him Psal 78.6 7. Let us then search into and heedfully observe Gods works which is the duty and practice of all those that have pleasure therein Psal 111.2 A study 1. Pleasant 2. Profitable 3. Necessary both by Gods Command and because they nearly concern our selves Unto the true understanding whereof there needs Outwardly the direction of the Word Psal 73.16 17. and besides that Inward light of the Spirit which discovers unto all the Counsels of God as far as they concern us Let us also after Gods Example Walk and Work in the light 1 Joh. 1.7 as being Children of the Light Ephes 5.8 ordained by God to shine as Lights in the world Phil. 2.15 that our works being seen of men they may glorifie our Father which is in Heaven Matth. 5.16 doing those things that may abide the light and be approved by it Joh. 3.21 and setting all that we do before the light of our own consciences and before Gods presence Psal 139.23 24. Yea if need be before the faces of all men when Gods honour and our own necessary justification and the credit of Religion thereby require it at our hands Otherwise even works of the light are to be done in secret Matth. 6.3 unlesse the encouragement of other men or the necessity of the work it self require the performance of it in a more publick manner As even modest women choose rather to uncover their breasts before others than to suffer their children to cry for hunger In this Relation although the way where the light dwelleth be not discovered unto us yet the Author who Created it is expresly mentioned Light as well as all other Creatures was the effect of Gods decree Whence 4. Observe Light as well as all others Creatures is the Work of God himself Observ 4 IN many respects resembling him that made it as being Glorious Spiritual Pure diffused in an instant searching all places and useful for Direction and Comfort Thus both the light it self and the Sun that carries it are both prepared by God Psal 74.16 Isa 45.7 How much more is God the Author of VVisdom and Understanding the Inward light of the soul seeing he is the Light that enlightens every one that comes into the world John 1.9 but more of his own children whom he enlighteneth with that true knowledge of the glory of God in the face of his Son Jesus Christ 2 Cor. 4.6 Let all men then seek the Light of VVisdom at Gods hand as we are directed Jam. 1.5 Ephes 1.17 18. and that by the meanes which he hath ordained his VVord especially which is a light Prov. 6.23 shining in a dark place 2 Pet. 1.19 enlightening the eyes Psal 19.8 and directing the steps Psal 119.105 and yet not comprehended by the darknesse John 1.5 which rests upon the hearts of all them that remain in their natural condition and that this light may be discerned the eyes of the mind must be opened by the Spirit which must be begged of God by fervent and frequent prayer as David prayes God to open his eyes Psal 119.18 Let us acknowledge the light as a speciall blessing from God without which our life were both Uncomfortable and Unprofitable and all the Creatures to us for the most part unserviceable as we see in the Egyptian darknesse which fixed men to their places that they moved not for three dayes Exod. 10.22 23. and was an immediate fore-runner of a greater plague Much more let us acknowledge the light of our minds to be his blessing who hath opened our eyes and shined into our hearts when he hath left the rest of the world to perish in their ignorance Our thankfulnesse for so great a mercy ought to be manifested by walking in that light and perswading others to walk in it with us Isa 2.5 We cannot but take notice that God brought this Light out of Darknesse for there was nothing but darknesse upon the face of the Deep when God commanded this light to shine forth as there was nothing but deformity till God brought beauty into the world Whence 5. Observe God can and often doth bring Light out of Darknesse Observ 5 AS he doth daily by renewing the light of the day after the
of free bounty 2. Depending and trusting on him by Faith as we are directed Psalme 37.3 grounded on his Promise I will not leave thee nor forsake thee Hebr. 13.5 3. Walking in a Course of Holy Obedience to which sufficiency and abundance in all blessings of this life is promised Deut. 28.13 and Psalme 81.13.16 Especially to diligence in an honest Calling he that tilleth his Land shall be satisfied with bread Prov. 12.11 He that laboureth with his hand the thing that is good shall have both to supply his own wants and an overplus to give to him that needs Eph. 4.28 2. For shame Let us serve him faithfully who feeds us as it were at his own Table nay prepares a Table before us and makes our Cup to run over Psal 23.5 And besides Warmes us and cloatheth us with the flieces of his own Flocks which He gives as he did to Abraham Gen. 24 35. Yea abaseth Himself so low as to take off our yoak from us and to lay our meat before us Hos 11.4 And beyond all this supports and protects us by his Power so that the Everlasting armes are underneath us Deut. 33.27 So that we dwell in safety alone verse 28. and no evil comes near our dwellings The kinds of the provisions which God allowed unto Man followes Herbs and fruits of trees must be his food both of them but a little before and produced out of the Earth by the powerfull Word of Gods Mouth upon the third day verse 11. So that we may out of that Consideration 6. Observe All the Provision that God hath allowed Man for his food is drawn out of Earth Observ 6 WHence by his own blessing upon the labours of Men he brings it forth Psal 104.14 And if we consider it well what are Corn Fruits Cattel and their flesh on which we feed but Earth as it were refined and changed both in shape and quality but not in substance Neither is this more true then necessary that Mens bodies which are themselves out of the Earth should be nourished out of the Earth that is with a kind of food that is proportionable to themselves neither is it more necessary then it is Convenient that the heart of Man by the consideration thereof may be kept low by the representation of the basenesse both of his Original and End that he came out of the earth and thither must return again set before him in every dish at his Table which he feeds upon It justly taxeth both our nicenesse and foolish pride in making that an occasion and meanes of lifting up our hearts and glorying to others by which God most endeavours to humble and abase us our food and cloathing being both of them Evidences of our Weaknesse Basenesse and Shame who being made of Earth dwelling in houses of Earth or Clay as Job calls them Job 4.19 and getting our bread and food out of the Earth are withall cloathed with no better then Earth from whence we draw our finest linnen immediately and from whence the flieces of our flocks the skins and costly furres which we borrow from the backs of beasts are derived in the second descent O Earth Earth Earth know thine own vilenesse and glory not in thine owne shame as wicked Men are justly charged to do Phil. 3.19 If we lay together the dispensations of God unto Man we may easily observe and have cause seriously to consider how strangely God levels Mans waies thereby and tempers together our Advancement and Abasement First Adam is made as it were a God upon Earth and now a Worm feeding as it were upon the dust first a Lord over all the works that God had made to rule and Command them and now made to stoop in a sort to his own vassails and to make use of them for the sustaining of his life Whence 7. Observe God doth strangely counterballance our Honours and Abasements in all his dispensations unto us Observ 7 THus the Prophet David professeth that God did lift him up and cast him down Psal 102.10 Thus he dealt with Jacob whom he advanced in his Birth-right and Blessing above his brother Esau and made him his Lord and not long after brings him down before him on his knees Makes Moses the reputed son of Pharaohs daughter and by and by an Exile and Shepherd in Midian and from that base condition advanceth him to an estate above the greatest Monarchs of the world Thus he dealt with David Job and many others And in the same manner he deals with all his children in spiritual things tempering our advancement with abasement as he dealt with S. Paul 2 Cor 12.7 our Consolations with Heavinesse of spirit our Holinesse with manifold Corruptions And thus it pleaseth him to deal with us 1. To fit us to that condition of basenesse in which he hath placed us in this World 2. To keep our hearts low and humble which especially in this state of Corruption we are so hardly brought unto lest we forget both our selves and which is much worse Him that made as all things so us also for his own honour which Agur feared Prov. 30.9 In the kinds of the food which God allowed to Adam we cannot but take notice of the homelinesse of that provision that God appoints him to feed on no way answerable to those delicates that our Luxurious Palates so much affect and delight in but wholsome and vulgar easily to be found in any place where he should set his foot It cannot be denyed but that those Herbs and Fruits before Gods curse came upon the Earth for sin exceeded both in Taste and Virtue those which the Earth now brings forth Notwithstanding since God makes such vulgar provision for the greatest Monarch that ever the Sun saw we may 8. Observe Plain and Ordinary Fare may and ought to content the best amongst men and is most agreeable to the Mind and Will of God Observ 8 THe Patriarchs of whom the world was not worthy feasted strangers with Veal and Butter Gen. 18.8 and themselves fed upon Pottage of Lentiles Gen. 25.34 Food convenient will content Agur Prov. 30.8 And our Saviours own provisions were but barley loaves and small fishes John 6.9 It is true that John Baptists feeding upon Locusts and wild honey was extraordinary and therefore not to be drawn into imitation And it must be granted that both for Civil and Religious Respects and Occasions we are permitted to a more free and liberal use of the Creatures for our food Rulers as Solomon implyes Prov. 23.1 and as appears by the provision which he made for his own Table and Family 1 King 4.23 and that of Nehemiah Chap. 5.18 and all other men of Abilities and Large Estates are permitted to make provisions for their Tables according to their Places and Conditions Yea men of ordinary rank upon Special Occasions of Marriages Birth of Children entertaining of friends holy feastings and like are allowed to exceed their ordinary proportions Provided alwayes 1.
that she so thought both of the one and the other in her heart as she represents them in her speeches having a low esteem of Gods large liberality in the grant of eating of all the trees and grudging at the interdiction from eating of that one Besides we finde that upon Satans reply to this answer the woman turnes wholly away unto the creature which she could not do unlesse she had first departed from God which we may probably conceive is described or at the least intimated in this verse Which is in the midst of the Garden By this answer it is evident that this phrase in the midst cannot be taken largely for within as it is in some other places of Scripture as namely Gen. 41.48 that we render in the Cities is in the Original in the midst of the Cities but more properly and distinctly for the particular place in which that tree stood seeing the woman by this expression distinguisheth it from the rest of the trees of the Garden This Middest here mentioned we must understand within a certain latitude because the Tree of life is said in the former Chapter verse 9. to be planted in the midst of the Garden near unto which it seemes this tree was placed and was it which the woman meant in this place because that only was the tree of which she was forbidden to eat God hath said Whether she answers the Divel to that particular that he points at in his question whether she was sure that it was God that had forbidden the eating of that tree so that it is as if she had said yea it is God himself that hath forbidden not only the eating but the very touching of that fruit or whether she is moved to name God not so much in satisfaction to Satans question as out of a distaste of his strict interdiction it is not much material Questionlesse when she expressely mentions his name in the restraint and passeth by it in the grant of all the rest of the trees in the Garden she cannot but be conceived to discover some unkinde thought of God of whom she seemes to take no notice at all in so free and large a grant which if she had valued as she ought she might and in justice ought to have cleared God in this interdiction acknowledging both the equity of God in interdicting the use of one tree when he had so freely granted them all the rest and her ready and willing submission thereunto especially seeing also the whole Garden was of Gods own planting and therefore it was free for him to grant or withhold what he pleased Neither shall ye touch it Of this clause we finde no mention in the relation of the interdiction recorded in the former Chapter whether that clause was left out by God in the delivery of that Law or by Moses in recording of it it is uncertain Howsoever we may probably conceive that if that clause was not expressed in giving the Law yet the woman might conceive it to be implied But admit she did it was more then she needed to have added in her answer to the divels question who enquires only of the restraint from eating and not from touching or handling so that she may justly be conceived in this voluntary expressing of more then was demanded to discover some discontent and propension to grudge and complain of Gods hard dealing with her and her husband Lest ye die Some adde peradventure and it is true that that particle Pen in the Original signifies sometimes only the likelihood or possibility of an uncertain Consequent Take it how you will it appears plainly that the woman expressing the curse in a phrase so much different and so much weaker then that wherein God had delivered it gives great cause of suspicion that she entertained not that sharp threatening of so heavy a judgement with that feare and trembling of heart that she ought seeing she could not but speak of it as her heart was inwardly affected by it and consequently discovereth the wavering of her heart in not firmly believing that certain truth of Gods judgement threatened in case of her transgression of which she speaks so slightly and doubtfully whereby she gives encouragement to Satan in his reply to deny that flatly and peremptorily which she believes so weakly as being assured by one assault more wholly to overthrow that which began to totter already Verse 4. And the Serpent said Watching more diligently to catch something from the womans mouth then ever Benhadads Messengers did from Ahabs 1 Kings 20.33 And perceiving that the woman began now to stagger and give ground he renews his assault with the more violence as we shall see by and by Ye shall not surely die The forcible forme of speech used by God which the woman had omitted Satan takes up perhaps not without some derision as if he had said yea I know you are threatened death certain death yea death in the highest degree if you will be such fools as to believe God It must needs then be granted that Satan relating the curse more exactly according to the forme wherein it was delivered then the woman had done knew it well enough beforehand as being questionlesse present when God denounced it at first whereat we need not wonder seeing we know how diligently he watcheth God in all his wayes and his children in all his dispensations towards them as appears in the History of Job which if Eve had well observed she might have had just cause to suspect Satans dealing with her in enquiring of her that which he knew before hand as well as her selfe And withal it manifestly discovers Satans impudency in contradicting that which he knew God had uttered with his own mouth and that to the woman her selfe who had heard it as well as he But he well knew that he could now speak no more then the woman was ready to believe And besides he takes the more liberty to deny that which God had affirmed because no man had hitherto by trial had experience of the contrary by the execution of that curse which God had threatened And therefore seeing there was no meanes to convince him of falshood he takes the more boldnesse to gain say that upon his word which God had affirmed only upon his Word Hoping that his Nay might prevaile as much with so favourable a hearer as Gods Yea could do when there was no meanes to determine the point in difference but the credit of the persons that affirmed and denied Verse 5. But God doth know Whatsoever he speaks or affirmes to the contrary This circumstance the divel urgeth with great probability if the tree were believed to have any such vertue that God who made the tree could not be ignorant of the nature of his own work and enforceth with great advantage for the furthering of his main end to take off mans heart from God if it were assented unto as true for then God must be charged
usually receives advice or is perswaded by any person of whose sincerity and true affection towards him he hath any cause to doubt Satan first traduceth God himselfe for dealing unfaithfully with man and beguiling him by a false shew of liberality when in the mean time he withheld from him the only meanes which might make him truly happy under a severe interdiction and threatening the penalty of death if he medled with it Now commonly either men are indeed or at least desire to be thought free from those evils which they charge upon other men Again we do not manifest the sincerity of our affection towards others in any thing more then in our careful endeavours to prevent other mens impostures who seek to beguile others by discovering unto them the snares that are laid for them or injuries that are done unto them which good office the devil comes to performe unto the woman in this place Secondly to make yet the fairer shew of the sincerity of his affection to man the divel proposeth such a good unto the woman as seemes meerly to have relation to her only without any manner of respect unto himselfe who gives the advice for what advantage might the woman probably conceive that Satan might make unto himself if the woman should be as God Thirdly to approve his sincerity yet the more in this particular he chargeth God in effect with the contrary practice For to say that God interdicted to man the eating of the tree of the knowledge of good and evil because it would make him as God is in effect to say that he withheld this tree from man for his own advantage namely that he might excel alone and that none might share with him in his honour So then if God manifested his insincerity to man in denying and withholding from him that which might do him most good then doth Satan approve the sincerity and uprightnesse of his heart towards man in shewing him the way to attain that happinesse without any respect at all to his own advantage The third thing by which Satan labours to win credit to himselfe is by endeavouring to gain the reputation of wisdome an ability absolutely necessary to any person that takes upon him to give advice to another the opinion whereof prevailes much with him that is advised to give eare unto the counsel that is given him Now it is no marvel if Satan made shew of wisdome and much knowledge if we consider what a large measure of understanding is yet left in those damned spirits even since their fall though it be exceedingly empaired thereby Now it could not but breed in the woman a great opinion of Satans wisdome and extraordinary knowledge when she heares him speak of things altogether unknown to her as namely of evil of which she had never heard before but much more when he comes to set out that hidden vertue of the tree and that strange property which he affirmed it had to make one wise like a God But above all this when he seems to dive so subtlely and deeply into Gods secret counsels and to discover so strangely his very thoughts and intentions and to lay open all his secret drifts and policies which Solomon affirmes to be a marke of a man of great wisedome and prudence Prov. 20.5 Of Satans third practice his endeavouring to take away from the woman the terrour of the Curse threatened by God if she brake his Commandment By abasing and lessening of the value of the gift which God had bestowed upon man in planting for him and bestowing freely on him that Garden of delights and thereby weakening the opinion that she had conceived of Gods love so largely expressed in that great gift it cannot be questioned but Satan had well nigh loosed the strongest band by which her heart was knit unto God There remained yet behinde another cord which might withhold her from a total Apostasie from him namely the terrour of that fearful curse which God had threatened to lay upon man if he should transgresse his Commandment which the devil finding no meanes to loose and untie makes no more ado but cuts it quite in sunder That God himself had denounced this curse was so evident that it could not be denied Eve herselfe as it is most probable or at least her husband had heard it from his own mouth of the sense of the words there could be as little question they were so plainly and perspicuously delivered that they admitted no doubtful construction As impossible it was to question Gods Power to execute and inflict that curse which he had denounced It must needs be granted that he who had giuen life could much more easily take it away at his pleasure wherefore there was no other way left unto Satan but to affirme boldly that God never intended to execute what he had threatened but that he gave that terrible threatening only in policy for another end of his own Now to make this seem the more probable to the woman Satan layes before her these two grounds which the woman might probably conceive to be manifest truths First he confidently affirmes that God very well knew that the fruit of that tree had no power to work any such effect as to kill those that should eate it Nay on the contrary that he knew as well he might seeing he that made the tree could not be ignorant of the vertue which he had given it that this tree and the fruit thereof had a farre other operation that in stead of killing and destroying it had a wonderful vertue to do good to such as should eate of it yea to bring them the greatest good of which man was capable even wisdome and understanding such as might make them matches to God himself Secondly he suggests that although God knew this yet it was no marvel though he concealed it and to that end threatened them with death if they adventured to taste of the fruit of that tree as well knowing that if man by eating thereof attained to such a measure of wisdome he would become in a sort Gods equal who should thereby lose that honour in which he so much gloried of excelling alone Thus he tells Eve in effect that God did but delude them with a feigned terrour and that also meerly in policie out of an ambitious desire to preserve his own glory of excelling alone for which end it was that he kept under all his creatures as it were in a kinde of bondage and base subjection These two strange assertions the devil layes down with great confidence being such as although they were not easie to be contradicted upon any manifest evidence yet were impossible to be proved by any convincing argument Wherefore after his usual custome putting on a bold face he supports them meerly by his own confident Assertion affirming not only that it was true which he had informed but that God himself knew it to be true laying his own credit to pawne for the
put them under our feet 2. The troubling and vexing of our mindes with continual unquietnesse caused necessarily by seeking and labouring for that unto which we can never attaine 3. The tempting of us to divers wayes of dishonest gaine contentions envyings uncharitablenesse for the attaining of our desired ends seeing the wayes of Justice Mercy and Truth can no way help us to gain that which we aime at There is indeed Self considered in relation to God and community which one may love otherwise our Saviour would never have laid our love to our selves before us as a patterne of love to our neighbours namely one may love himselfe 1. As Gods creature 2. As created after his Image 3. As an instrument of his glory 4. As a servant to community for the good of others so farre one may not only love himself but seek himself too upon these grounds and in relation to these ends But selfe taken without relation to God and community is a meer phantasie to be abhorred as an idol of our owne braines This self-love is founded upon pride and self conceit or an opinion though groundlesse of ones owne worth whether for Wisdome Goodnesse or any inward or outward eminencie And is manifested in leaning to ones own will and wisdome setting out his owne worth rejoycing in himselfe and his own good in directing all his endeavours to the attaining of his own ends and in his zeal against all that oppose him in that course Therfore this foule evil must be opposed by self-denial as incompatible with true Piety which it quencheth where it reignes and blemisheth where it dwells consisting 1. In a low esteem of ones self 2. In the laying aside ones own wisdom and will 3. In rejoycing in God alone looking only at him as the fountain of whatsoever we are or have 4. In bending all our endeavours to advance his glory and to serve one another through love as we are commanded 1 Cor. 10.31 Gal 5.13 To have moved the woman to seek after some base and sensual delight and pleasure or to have tempted her with profit especially being lord of the whole earth had been a vain thing those base earthly things her heavenly minde had never stooped unto wherefore Satan findes out for her and presents unto her a baite fit for her as being agreeable to her temper the encrease of her knowledge which might equal her even with God himselfe thus we usually take fowles and fishes by such baites as they naturally most delight in Whence 10 OBSERVE Satan usually layeth his snares for men in those things wherein they naturally take most delight Observe 10 THus he allures the covetous by wealth and riches the voluptuous by sensual pleasures and delights the ambitious by honours and preferments wise men by knowledge the angry envious melancholick and the like by objects fitted to their several passions and dispositions In like manner he makes use of wives to seduce their husbands as Jezabel to corrupt Ahab 1 Kings 21.25 of Parents to corrupt their children Jer. 44.17 The reason is First because by this meanes he prevailes upon men much more easily as having an help within our own breasts to let in those temptations wherewith he assailes us And secondly because such snares when they have entangled us hold us of all others most strongly as indeed love is strong as death Cantic 8.6 Let men then be alwayes fearful of some snare or other in things of ordinary use if our hearts delight in them as of houses apparel meats and drinks friends goods nay of knowledge and grace it selfe and performances of the best duties lest they lift up our hearts 1 Cor. 8.1 making us to think highly of ourselves and to despise others or make us grow secure and carelesse neglecting the use of those meanes that might establish us in a right way Let us take care to enjoy such things the more they delight us with the more feare and trembling watching diligently over our own hearts lest by the corrupt inclination of them and the policy of Satan they become snares unto us to entangle us before we be aware as being least suspected because they are beloved If we come to consider this bait more particularly we finde it to be knowledge which Satan perswades the woman to labour to encrease by eating the fruit forbidden Now knowledge we know is the ornament of mans soule unto which as Nature hath fitted man only of all visible creatures so duty bindes him to encrease it what he may Prov. 16.16 and 4.7 Thus Satan layes a snare for her in that which was her duty Whence 11 OBSERVE Satan tempts us to sin not only in our pleasures and delights but even in our duties too Observ 11 IN religious exercises to outward performances unseasonable undertakings in our labours to self-service in our food to sensual delight in the creature in our cloathing to pride and vanity in conference to vain jangling in bargaining to injustice in getting and keeping to covetousnesse The reason is 1. Because we are in such wayes most secure and therefore most easily ensnared 2. Satan desires most to corrupt our best endeavours for the greater dishonour to God and Religion 3. Because there be many easie and dangerous errours in circumstances of duty even where the substance of the action is warrantable in it self Let it then be our care as to walk in wayes warrantable in themselves so to go forwards therein with great circumspection and warinesse begging Gods assistance to order our steps in his Word Psal 119.133 that is in the wayes prescribed in his Word walking in the Spirit that we may not fulfil the lusts of the flesh Gal. 5.16 2. Guiding our selves in every circumstance by the rule of that Word in the time in the manner in the measure and in the end of every action that we may do not only What God hath commanded us but As he hath commanded us Deut. 6.25 for the failing wherein God made a breach upon Uzzah even in that good action of bringing the Ark 1 Chron. 15.13 Thus the Word ought to be our Counsellour in every particular Psal 119.24 and as a Lanthorne in our hands to guide our steps verse 105. 3. There needs for this purpose the thinking on our wayes before-hand with the Prophet Psal 119.59 and the examination of them afterwards that we may beg â—â—rdon for our errours as Hezekiah doth for the people that had not clensed themselves before the eating of the Passeover 2 Chron. 30.18 and may look more carefully to our wayes for time to come It will not be amisse to consider what kinde of knowledge it is which Satan perswades the woman to seek after the knowledge of good and evil Good they knew already at least as farre as was needful for them to know with evil they had nothing to do nor consequently any cause much lesse any warrant to seek after the knowledge of that which they could make no use of
what can flesh and blood do against a Spirit 2. In his Abilities he surmounts Solomon himself in knowledge 3. In his experience we are but of yesterday in comparison of him In his diligence his eyes never sleep neither doth he take rest night or day in watching to do us mischief 4. Besides he hath within us a strong party of our own lusts that fight for him against us 5. He hath without us the world with the allurements thereof And lastly he hath as many instruments to make use of to corrupt us as there be wicked men in the world Let every man then take the Apostles counsel Eph 6.13 1. Take to us all the Armour of God 2. Let men be sure to walk in a right way in which God hath promised us his Protection Psal 91.11 3. Let them watch continually and stand upon their guard 4. Let them stand strong in faith and in the Power of Gods might 5. And pray continually unto him that is able to save them VERSE 7. ANd the eyes Not so much of the Body as of the Minde for which cause it is added not that they saw but that they knew that they were naked which though it might be discerned by the eye of the body yet the shame that accompanied it could appear to nothing but the eye of the minde Of them both Not Adams only but Eves too whose eyes Satan had blinded so long that she observed nothing no not after she had eaten her selfe till she had seduced her husband too and then when they were both in the transgression and the temptation had taken full effect her eyes were opened too as well as her husbands Were opened Both by God who having suffered Satan to blinde them thus long at length in mercy discovered unto them and gave them hearts to take notice of the miserable and sad condition into which Satan had brought them that they might be humbled and seek to God for pardon And by Satan who though he had blinded them all the way in which he led them yet now he had brought them whither he desired sticks not to shew them where they were as Elisha dealt with the Syrian army which he led into Samaria 2 Kings 6.20 but it was only to encrease their grief and misery by beholding the great evil which they had brought upon themselves This opening of their eyes might consist in two things First in fixing their eyes upon their nakednesse which it may be they might not else have observed Secondly in representing the shame that now accompanied it that they might the more fully discover the change of their condition and have their hearts the more feelingly affected with it And they knew that they were naked And deformed in their nakednesse whereof as it may be gathered by their hiding of themselves they were ashamed Not because there was any change in the parts of their bodies but only in the use of them which before being instruments to righteousnesse and comely by the right ordering of them to the end for which they were created were now uncomely by their inordinate disposition to sin as the affections of the soule within were likewise become filthy and shameful by the like inordinate inclination of them to evil And they sewed fig-leaves Whether because they were nearest at hand or by reason of their largenesse fittest for that use it is not easie to guesse Only the making use of these leaves to cover their bodies gives us no sufficient ground to conclude that therefore the tree the fruit whereof they had eaten against Gods interdiction was a fig-tree For if it had been so now when their eyes were opened that they saw both their misery and the cause of it they would in all probability have abhorred the tree by which they had sinned above all others and consequently have made choice of any other thing for the covering of their bodies rather then of the leaves of that tree Now how they fastened those leaves together it is to no purpose to enquire questionlesse without a needle and thread it was not impossible to devise some meanes both to joyne them together and to fasten them to their bodies as we see they did And made them aprons Or coverings to tie about their loines for the covering of their secret parts But why those alone seeing all the body was deformed especially the Eares Eyes Mouth and Hands as being really defiled by the contagion of sin whereof they were special instruments it is most likely because the beholding of those parts more easily suggests unto our minds motions to uncleannesse Although withal we may conceive that because sin the cause of shame is more especially propagated by those parts as David implies in that expression Psal 51.7 it pleased God to make a deeper impression of shame which sin brings with it upon those parts then upon any of the rest Hitherto Moses hath described unto us mans fall with the Meanes Order and several steps thereof The Consequents thereof are laid before us in the next place and they are First the misery that came upon him thereby discerned in part though not fully by himselfe with the remedy which he useth but in vaine to help it Secondly we have their sin by which they fell discovered by God in the examination of the offendors and the punishment inflicted on them In describing our first Parents discovery of the misery into which they had fallen we have set before us First the opening of their eyes with the time when which was not till they had both eaten of the forbidden fruit Secondly what they discovered thereupon which was rather their shame then their sin which was the cause of it Thirdly what meanes they used to cover their shame but none to take away their sinne the girding of themselves with aprons of fig-leaves From the time considered in relation to the woman that she saw her nakednesse when she had drawen her husband into the same sinne with her selfe but discovered it not before We have occasion to 1 OBSERVE Man can discerne nothing but What and When and how farre God is pleased to discover it unto him Observe 1 IN our bodies sight it is manifest We see the Sodomites could not see Lots door although just before them when God had smitten them with blindenesse Gen. 19.11 Neither could Hagar see the Well of water till God had opened her eyes Gen. 21.19 Nor the Syrian army the way which they went till God opened their eyes when they were in Samaria 2 Kings 8.20 Nor the disciples Christ with whom they were familiarly acquainted Luke 24.31 Much more is it true of the eyes of the minde David could not discerne the sinfulnesse of that act of numbring the people although Joab warned him of it till his heart smote him for it after it was done 2 Sam. 24.3 10. nor Absalom nor Rehoboam the good counsel that was given them when God took away their hearts 1 Kings 12.15 2 Sam.
to the woman now lest he might seem by his question to direct them what to answer But God who knew the evidence of truth and the desire of justifying themselves must needs draw from the delinquents as much as he expected leaves it to flow from themselves freely without any enquiry at all that it might the more evidently appear to spring meerly from a fountaine of truth The Serpent beguiled me But that on her part was no fit answer to the question proposed howsoever it serve fully to the end that God aimed at or at least the main thing that she should have acknowledged is omitted or coldly satisfied in her answer for God demands not of her who put that motiō into her heart but how she could be so wicked as to commit so foul a sin in slighting his Authority denying his truth forgetting his mercies contemning his power and wronging her husband and consequently destroying him for whose help and comfort she was ordained God calls on her to set all those things before her eyes and to consider what she had done she on the other side passing by that weighty consideration proposed by God falls as her husband had done before to excuse and lessen the sin what she can pretending that it was no voluntary act proceeding from any evil disposition of her own heart but she was enveigled by the cunning and policy of the Serpent who under faire colours and pretences beguiled her Now if God had replied unto her and demanded what those faire colours and pretences were which thus drew away her heart her own answer must needs have stopped her mouth for ever For she knew that her heart filled with Gods love should have been wholly carried after the advancement of his glory Now the Devil never so much as lays before her any such thing if he had the womans error had been the more pardonable if her end had been right and she had only been misguided in the way that led thereunto whereas she closeth with Satan in taking up a false end and seeking her own advancement in stead of Gods glory wherein she was wilfully perverted by the consent of her own heart And I did eat Thus then we have a full confession of the fact by both the delinquents and by the woman the discovery of the plotter and contriver of all the mischief that all the world may justifie God in the righteousnesse of his judgements in the punishment of the offendors who by seeking new tricks or inventions as the wise man calls them to advance them beyond their conditions were justly filled with their own inventions as the Psalmist speaks Psalme 106.39 Thus we see God will not give over the examination till he have discovered the whole plot of this fowle sin and every agent in it first Adam then his wife and at last the Devil the deceiver and seducer of them both Whence 1 OBSERVE No actor in any sin can escape Gods discovery Observe 1 NOt the secret Contrivers and Counsellors as Jonadab to Amnon Achitophel to Absalom Jezabel to Ahab Not the Actors and Executioners as the Elders of Israel and by their procurement the two sonnes of Belial employed by Jezabel in the murther of Naboth Not the abettors and assistants as Joab and Abiathar in Adonijahs treason Not the very frame or contrivance of the sinne or means to colour it As Davids murther of Urijah to colour his adultery with his wife and his cunning conveighance with Joab to conceale his murther which he not only discovered himself but hath left upon record to posterity 1. It cannot be denied or questioned but that he is able to search into the deepest secrets seeing all things are naked in his sight Heb. 4.13 2. It concernes him to do it that the Judge of all the world may appeare and be known to do right to which purpose he must necessarily have a distinct knowledge both of the offendors and of the quality and measure of their offences that every ones judgement may be proportioned in number weight and measure according to their deeds Let no man then embolden himself to have his hand in any sinne in hope to hide his counsel deep from the Lord and his works in the dark Isa 29.15 It is true that mens eyes discover many times nothing but the outward acts of sin or the Agents that work yea even they many times are hidden from mans eyes but God that searcheth the heart and knoweth the thoughts of it afar of Psal 139.2 takes notice of every motion of the heart by which the sinne was begotten of every secret word by which it was whispered into the Actors eares of every affection of the spectators who behold it with delight He knew what the King of Syria spake in his secret chamber 2 King 6.12 He understood the very secret thoughts of Herods heart which it is probable he never uttered to his nearest friends concerning the murthering of Christ Mat. 2.13 much more was he able to discover the King of Israels commission for the taking of Elisha 2 King 6.32 and fourty mens secret conspiracy to kill Paul Those secrets if he discover not to the world at present openly yet he both knows and can and often doth prevent them so that no man hath cause to hearten himself in hope of successe in wicked counsels or fear to be surprized by them We have already intimated that God who might have manifested every thought of Adams heart and left upon record every circumstance of the sinne committed by him notwithstanding contents himself to bring to light only so much thereof as might manifest the delinquents desart of that punishment that he afterwards lays upon them with such a mixture of mercy withal as exceeds belief as we shall see anon that he might be justified in all his wayes and admired in his free grace Whence 2 OBSERVE Mens sinnes must and shall be so farre manifested as may conduce to the advancing of Gods glory Observe 2 THus Joshuah exhorts Achan to confesse his sinne that he might give glory to God Josh 7.19 and David freely acknowledgeth his sin that God might be justified Psal 51.4 And Saint Paul witnesseth the Law convinceth all men of sinne in such sort that the whole world may be guilty before God and that his righteousnesse may be made manifest for the remission of sinnes Rom. 3.19 23 25. And good reason seeing 1. It is the principal end wherefore we and all things are that our selves and all our actions and all events that befal us of good or evil in all Gods dispensations towards us may be referred to the manifesting of Gods glory who therefore permits with patience the vessels of wrath ordeined to destruction for the magnifying of his Justice in their deserved punishment at the last and graciously pardons his chosen ones that he may set out the riches of his free mercy and grace Rom. 9.22 23. which end of his we ought to further in all our
reines to him as is manifest in Jobs sufferings Job 1. and 2. joyned with malice and sedulity 1 Pet. 5.8 2. Gods Will and Decree and that First for his own honour divers wayes 1. To manifest his childrens sincerity and faithfulnesse in cleaving to him trusting in him Job 13.15 and serving him chearfully Acts 20.24 notwithstanding all the afflictions that befal them 2. To declare his own Power in supporting and preserving his servants in the midst of their trials like the three children in the fiery furnace Secondly he causeth those afflictions to turne to the good of his children 1. To keep their hearts low 2 Cor. 12.7 2. To make us thereby more watchful over our wayes 3. To encrease our reward hereafter Let not us then be discouraged by our sufferings as David was to his great hazard Psal 73.13 much lesse be so offended by them as to forsake our way with those resembled by the stony ground Mat. 13.21 seeing we have therein 1. Christ for our companion 2. The afflictions themselves sanctified in his Person 3. Ordered by the counsel of God for our good Rom. 8.28 4. And recompenced at length with a farre more excellent weight of glory 2 Cor. 4.17 Secondly expect and prepare for trials seeing we know they are 1. Certain 2 Tim. 3.12 as being decreed by God himself 2. In themselves unpleasant to flesh and blood Heb. 12.11 3. And dangerous if we are discouraged by them The best preparation against it is 1. To make sure of Christ and in him of eternal life 2. In all things keep a good conscience 1 Pet. 3.16 that we may have no other burden upon us but the affliction it self 3. Stand loose from the world see 2 Tim. 2.3 4. 4. Joyn in society fellowship with the godly Ps 119.63 who may both advise and encourage us But that which may be unto us instead of all comforts in these combates of ours with Satan and his instruments is this that Jesus Christ himself is engaged in the cause and undertakes the quarrel in our behalf The seed of the woman that is Christ not only enters into the combate against Satan but prevailes in it and in the issue breaks the Serpents head that is wounds him and that mortally and irrecoverably Whence 31 OBSERVE Christ himself in his own Person is he that takes up the quarrel of his Church against Satan and all his Agents Observe 31 SEe Rev. 12.7 He is that strong man that enters into his house and spoiles him Mat. 12.29 it is he that undertakes all his instruments the mighty men of the world and treads them down Psal 110.6 Reason 1. There is none else that can undertake so great an adversory to prevail against him see Isa 59.16 17 18. 2. Neither is it fit that any but he that is the head of the Church should be the Saviour of his body that when he alone is all things unto us the honour of all might returne unto him alone 1 Cor. 1.30 31. Besides it wonderfully establisheth our hearts when we know we are under the wings of a Protector not only mighty to save Isa 63.1 but ready to save and serve the members of his own body upon which grounds our Saviour wills us to be without feare John 16.33 And lastly it cannot but encourage us to adhere firmely to him alone as the children of Israel resolve to do unto God upon the same ground Josh 24.17 18. Let it raise up and support all the hearts of the godly in a full assurance of a certain and glorious conquest over Satan and all his malignant instruments at the last in all their conflicts Rom. 8.37 seeing they have a Protector that in himself is mighty to save Isa 69.1 and that hath received from his father all fulnesse of Power in heaven and earth Mat. 28.18 and that for that purpose that he might save his body the Church 2. Let us undertake Christs quarrel as he undertakes ours and engage our selves for him as he doth for us after the example of the Prophet David Psal 139.21 22. especially Magistrates See Psal 94.16 and 101.8 and every man in his place contending for the common faith Jude 3. standing up and shewing our selves on the behalf of his children against all those that wrong and persecute them In the next place it will be fit to take notice of the kinde of the wounds which they that are the womans seede receive at Satans hand and they are like the wounds that light upon our Saviour in his owne person wounds in the heel painful but not mortal as coming near no vital part Whence 32 OBSERVE The wounds which the members of Christ receive by the hand of Satan and his instruments may be painful but shall not be mortal Observe 32 THey may fall seven times a day but shall still rise again Prov. 24.16 their enemies may afflict them but shall never prevaile against them no though they take away their life Luke 21.16 18. because they cannot be hurt of the second death Revel 2.11 Reason 1. God who hath set bounds unto the sea which it cannot passe Job 38.11 can and doth restraine the remainder of the wrath and rage of wicked men Psal 76.10 yea of Satan himself as we see in Jobs example Job 1.12 2.6 2. And hath given Christ a special charge to keep all those safe that God hath given him John 6.39 10.28 and hath also furnished him with sufficient power for that purpose 3. God should otherwise faile of his maine end the honour that he hath by his Saints whom he hath chosen for himself and taken neer unto him that they might behold his glory John 17.24 and continually sing his praise 4. And besides he must needs suffer in his honour another way when he should be conceived to be either unfaithful in not protecting his own servants or weak as unable to secure those that depend upon him 5. And upon those grounds men must needs be discouraged in giving up themselves to his service or to go on therein with cheerfulnesse and confidence which God requires when they could have no assurance of safety in his wayes Let all those that are Christs labour to establish their hearts with such a firme confidence in Gods protection for the securing of their estates that they may despise all the rage power and policies yea all the effects of the malice of Satan or any of his instruments in those troubles and afflictions wherewith they exercise the godly as the three children despised the menaces of the King of Babylon Dan. 3.16 17. and Saint Paul the prisons and bonds that he knew he was to undergo which moved him not at all Act. 20.24 as there is no cause why they should seeing we know 1. That such things cannot hurt us 2. But shall turn to our good Rom. 8 28. as David found by experience Psal 119.71 and shall encrease our reward hereafter 2 Cor. 4.17 3. And are but the
effects not so much of mens wrath or malice as of Gods truth and faithfulnesse Psal 119.75 And let this comfort support our hearts not only in our outward afflictions but in inward temptations and buffettings of Satan which are more dangerous where by though he foile us sometimes yet we know Christ hath prayed for us that our faith shall not faile Luk. 22.32 but we shall be kept by the power of God to salvation 1 Pet. 1.5 But that which above all the rest we should fix our eye upon in this combate between the woman and her seed and the Serpent and his seed is the issue and event of it both the one and the other shall be bruised and wounded but differently For the womans seed shall be wounded only in the heele far from the fountain of life and therefore without danger but the wounds of Satan and his seed shall light upon their head which is the fountain of life and power from whence 33 OBSERVE The combate between Christ and Satan and his Instruments shall end at last in the Total and Final subduing of them and breaking in pieces all their power Observe 33 SAtan must be troden under the feet of the Saints Rom. 16.20 and Christ himself shall wound the heads over many Countreys Psal 110.5 6. This truth indeed will be most fully and clearly manifested to all men in that great day when Satan himself with his chief instruments shall be cast into the lake of fire and brimstone Rev. 20.10 but in the mean time is evident enough to all that have eyes to see in those conquests which the godly obtaine at present as especially in spiritual combates when they hold fast their faith in the midst of the strongest assaults as Job doth Chap 19.25 and even in outward afflictions under which they are exercised in which they are more then conquerors Rom. 8.35 Reason 1. He hath no power in himself more then any other creature which consequently may be taken away at Gods pleasure and is limited by him in the mean time so that God may prevaile over him when he will 2. Satan is Gods enemy Mat. 13.28 39. and so are all his followers now it is Gods honour that all his enemies should fall before him Jer. 51.47 48. Rev. 19.22 3. Neither is there any other meanes of establishing a full and perfect peace in the Church of God then by subduing those that trouble it Let the godly then raise up their spirits by fixing their eyes not too much upon the sharp conflicts which they endure at present but upon the glorious conquest which they shall obtaine at last when Satan shall be troden down under their feet which is assured 1. By Gods promise Rev. 14.8 which is Yea and Amen 2. By the respect which he must needs have to his own honour infinitely advanced by triumphing gloriously over all the powers of darknesse and dashing his enemies in pieces Exod. 15.6 of which he is tender above all things Ezek. 36.22 23. 3. And by his holinesse by which he hates all that work iniquity 4. By his power which enables him to tread down all strength under his feet 5. And by all experience See Psal 106.45 46. The last thing to be taken notice of in Gods promise is his expression in speaking of the womans seed which he still mentions as One it shall be at enmity with Satan it shall be bruised and it shall break Satans head that is the whole body which is comprised under that name of seeds Christ himself with all his members who have all of them as well an interest in this victory as they have had their share in the combate Whence 34 OBSERVE Christs victory over Satan though it be by yet is not for himself alone but for all his members who also subdue Satan in and thorow him Observe 34 AS they are affirmed to do Rev. 12.11 even to have overcome the wicked one 1 John 2.13 14. whom therefore Christ will shortly tread under their feet Rom. 16.20 It is true in general that Christ as Mediator hath done nothing apart for himselfe wherein all his members have not an interest with him Reason 1. Christ needed no such combate with Satan and victory over him for any thing that concerned himself seeing he had in the beginning cast him down into hell where he holds him still in chains of darkness Luk. 8.28 2 Pet. 2.4 2. The neere relation which he hath unto the Church bindes him to be the Saviour of his body Eph. 5.23 3. Unlesse his children had been delivered out of the hands of their enemies they could never either serve him in holinesse which is the end of their redemption Luk. 1.74 75. nor praise him and rejoyce in him cordially as they ought to do see Rev. 2.10 A great encouragement to the godly even to all the holy seed to fight resolutely against Satan and all his instruments against our own corrupt lusts within this body of death as the Apostle terms it Rom. 7.24 25. by the power of the Spirit Gal. 5.24 and temptations and tryals from without cleaving still fast unto Christ Rom. 8.35 over all which we are sure to obtaine a glorious conquest at the last and having fought manfully under Christs banner to receive the Crown of life as is often promised Rev. 2.11 17. and 3.5 12. VERSE 16. UNto the woman he said She being the first in the transgression is first in the censure as she had justly deserved I will greatly multiply thy sorrow and conception That is thy sorrow in conceiving and breeding of children Sorrow is pain and weaknesse of body which makes the heart sad and heavy and that such kinde of paines and weaknesse and indisposition of body in women doth usually accompany the conceiving and breeding of children all experience shews now though that arise from a cause in nature yet it is ordered and appointed by God himselfe in a course of Justice In sorrow shalt thou bring forth children That is with bitter and sharp paines which most women generally suffer in their travail many times to the endangering yea as we see sometimes to the losse of their lives this is a farther encrease of the judgement to sicknesse in conceiving are added strong paines in travaile And thy desire shall be to thy husband The same phrase the Lord useth to expresse Abels subjection to his brother Cain Gen. 4.7 which implies not only subjection to him in obeying his commands but reacheth farther to the bringing under unto him the very desires of her heart to be regulated by him so farre that it should not be lawful for her to will or desire what she her selfe liked but only what her husband should approve and allow A just law unto her who having given way to her own inordinate phantasie and appetite stirred up in her by the suggestions of Satan had undone at once both her self and husband And yet a rule given her for her own good and safety
both within and without to shew us both how vile and of how short continuance we are but study both to walk humbly at present and minde and prepare for our estate hereafter VERSE 24. SO he drove out the man Out of Paradise driving out implies a removing if not by force yet at least in displeasure which is mentioned the second time that we might take the more notice of that judgement of God upon our first Parents in casting them out of this pleasant Garden which he had planted for them And he placed at the East of the Garden of Eden Which in all likelihood was the only way of entring into it otherwise it had been in vaine to stop up one passage and to leave the rest open Cherubims Angels the formes whereof resembling young men having wings to note their incorruptible nature and agility in service were by Gods appointment Exod. 25.18 placed over the Mercy-Seat and being well known by that name unto the Jewes Moses here and other Authors of Holy Scripture use to signifie Angels And a flaming sword By this outward visible signe deterring Adam and his posterity from attempting the entrance again into Paradise which they saw they could not endeavour without running upon their own destruction Turning every way In what manner is not here expressed and therefore not to be curiously enquired into the Holy Ghost being pleased only to intimate that God so cast our first Parents out of Paradise that there should be no possibility for them to returne thither again for ever To keep the way of the tree of life The Seale of the Covenant of works the condition whereof man being now corrupted and weakened by his fall being utterly disabled to performe was for ever to be taken away But by the infinite mercy of God the way unto the celestial Paradise whereof this earthly was but a figure was opened by Christ by the Covenant of grace The double expression of the driving of man out of Paradise seemes to imply that God would have special notice taken of that judgement of his upon him So that we may thence 1 OBSERVE Gods judgements are not to be passed over sleightly but to be considered seriously and observed and remembred carefully Observe 1 PSal 64.9 they made a deep impression on Davids heart Psal 119.120 and wicked men are taxed that they observe them not Psal 10.5 Isa 26.11 Reason 1. They are a great deep Psal 36.6 and therefore not understood without careful observing and searching into them 2. They are instructions to us Isa 26.6 1. Discovering Gods righteousnesse as Psal 58.11 and 9.16 2. Appertaining unto us Luke 13.3 5. 1 Cor. 10.6 7 11. 3. Who are all of us warned by such precedents as being subject not only to the same God but besides to the same Law of Righteousnesse according to which God dispenseth to all men Mercy or Judgement according to their wayes or works without respect of persons Let every one of us 1. Search into Gods judgements comparing them with the rule according to which they are acted with the Prophet Dan. 9.12 13. and enquiring into the cause of them Deut. 29.24 25. that we may justifie God in them Psal 119.137 2. Let us be careful to lay them up in our memories as being performed as all the rest of his eminent works are for that end Psal 111.4 3. Be as careful to apply them to our selves upon all occasions Josh 22.16 17. till our hearts tremble at them Psal 119.126 But why did not God destroy Paradise out of which he had now excluded man for ever so that it could now be of no farther use Certainly it could be for no other end but that it might be a monument of Gods bounty to make him the more sensible of what he had lost by his rebellion So that we may thence 2 OBSERVE God loves to leave monuments both of his Mercies and Judgements for the justifying of himself and the convincing of men of their unworthy carriage towards him Observe 2 THe pot of Mannah Exod. 16.33 the brazen Serpent till Hezekiah brake it in pieces 2 Kings 18.4 the song made by Moses at Gods Command conteining the summe of Gods wonderful mercies to his people and their manifold rebellions against him Deut. 31.19 21. Reasons 1. The tender respect which He hath to his own glory 2. And mans pronenesse to forget Gods administrations towards his people Psal 106.21 3. And the great use that might ought to be made of both Ps 78.7 8. Let us carefully keep by us records of both as to justifie God and shame our selves so to bring our hearts to an holy dependance on him Psal 78.7 and a care to walk before him with reverence and feare all our dayes But withal the particle So in the beginning of this verse may not be passed over as pointing us back to all that went before the sinne of Adam the discovery of it with the conviction of the offendors the sentence pronounced against them and the danger of their falling into a farther sin circumstances all manifesting the justice and equity of God in casting man out of Paradise Whence we may 3. OBSERVE In searching into Gods judgements our special care must be to observe the precedents and cause of them Observe 3 JUdg 5.8 Deut. 29.24 25. Thus God himself sets out the sins of Sodom before he pronounces or executes his judgments on them and that they may be the more clearly manifested he oftentimes over-takes men in the very act of sin as in the case of Corah Dathan and Abiram Numb â—6 31 35. and the peoples murmuring against Moses and Aaron ver 41.46 49. Sometimes in the very judgement he points at the cause of it in the Kinde Instrument Time Place or some other circumstance or more clearly by the mouth of his Ministers Reason 1. This makes most for his honour in clearing his justice which he especially aimes at see Psal 58.11 Deut. 32.4 2. This is the only way to direct and instruct us See Neh. 13.18 Now Adam having so lately found by experience his own folly in hearkning to Satans counsels and having been called to account by God himselfe and so sharply censured by him and withal having the Covenant of grace proposed unto him in Christ one would conceive might be sufficiently served against any temptation of Satan that might have drawn him on to a second sin Yet we see God thinks fit to set before him this terrour of the flaming sword to deter him from attempting to eate of the tree of life So that we may 4 OBSERVE The best of Gods servants have need of the terrours of his judgements to restraine them from sinne Observe 4 THe Psalmist professeth that he made special use of them Psal 119.120 and Joshuah thinks it needful to lay the consideration of Gods jealousie and revenging hand before his people even then when he findes their hearts most pliable Josh 24 19 20. Reason 1. Because the best