that hath so much compassion of us as is at large expressed Psal 103.9 10 13. Besides this daily exercise when afflictions distresse of conscience deadnesse of heart insensible backslidings much more the falling into any grosse or scandalous sinne or any other like occasion shall require or without any such occasion that we may affect our hearts the more feelingly with the apprehension of the riches of Gods mercy in the free pardon of millions of sins that we may keep our hearts humble that we may the better discover our Progresse or Regresse in the wayes of Godlinesse the more solemne humiliation of the soule upon a serious survey of the course of our wayes with a feeling acknowledgement of a multitude of sins past is of special use and is usually seconded with some special experience of Gods mercy towards us one way or other wherefore the Lord himselfe appointed the yearly observation of such a day amongst his own people and that under a grievous penalty Lev. 23.27 which Law though it binde not us in the letter yet may fitly direct us to the performance of something answerable to that duty to which they were so strictly bound That the sin of Adam was of an exceeding high nature and of a most dangerous consequence all men must needs acknowledge notwithstanding we see God is contented not only to reason the case with him but besides to reason with him with much moderation without any bitternesse at all Whence 5 OBSERVE God is full of mildenesse and gentlenesse in his dealing with offendors even in their greatest transgressions Observe 5 WHether he treat with them himself immediately as he did with Jonah in his great discontent without cause Jonah 4.4 9. with St. Paul for persecuting him in his members Acts 9.4 and St. Peter when he had foresworne him upon whom he only cast his eye Luke 22.61 or whether he deal with them by the hand of his Ministers by whom he entreats us to be reconciled 2 Cor. 5.20 instructing men with meeknesse 2 Tim. 2.25 with all long-suffering and doctrine Unlesse by reason of the deadnesse and perversenesse of peoples hearts there be an impossibility of prevailing upon men or awakening their consciences by milder courses which necessarily enforceth him to take a rounder and sharper course of which we have divers precedents in the Prophets Sermons and an expresse command Tit. 1.13 if it be for no other end yet that others may feare 1 Tim. 5.20 And this God doth upon a double ground 1. To clear himself that the whole world may acknowledge that he afflicts not willingly Lam. 3.33 2. Because the sin it self is burthensome and bitter enough to a tender conscience so that there needs no mixture with it of gall and wormewood Let us make Gods dealing with men our precedent in dealing with our brethren namely by plain and clear Lev. 19.17 yet withal by milde and gentle reasonings when they have trespassed against God or against us without bitternesse considering our selves Gal. 6.1 unlesse the condition of the person with whom we deal the good of others or respect unto Gods honoâ—â— force us to a rounder course whereunto when we are compelled yet it will be our wisdom even then to mixe with our sharpnesse much grief and compassion fear and humility lest our brother be too much despised in our eyes or which is worse lest our own hearts swell and be lifted up within us We have already intimated that Gods enquiry is not so much where Adam was whom he saw well enough as what brought him thither which may point at two things 1. In what condition he was full of feare and shame which made him flie for shelter behinde the trees to hide him from Gods Presence which before had been his comfort and confidence 2. What it was that brought this feare and shame upon him which points directly at the sin that was the cause of both as God afterwards tells him in expresse termes So that here are represented unto Adam two weighty considerations necessarily fore-running serious repentance 1. What condition and state he was in 2. By what meanes he was brought into that condition Whence 6 OBSERVE The knowledge and consideration of ones ill condition is an effectual meanes to bring him on to true repentance Observe 6 THat was it which wrought upon the sick mans heart Job 33.27 that he had gained nothing by perverting righteousnesse which moves him to seek unto God by prayer The Prodigal never thinks of returning to his father till he findes himself ready to starve Luke 15.17 neither doth the Church resolve upon returning to her husband till she findes her self in an ill condition without him Hos 2.7 This indeed makes repentance constant and serious when without God we finde nothing before us but destruction if either we cleave not to him at present or turne from him afterwards This indeed brings true honour to God when we acknowledge our selves happy in him and miserable without him And secondly this makes his mercy sweet when we have tasted and remember our miserable condition without it Let every man that desires to adhere firmely unto God prepare his heart thereunto in the first place by considering his condition wherein he is by nature a man that being without God is left utterly without hope Eph. 2.12 a childe of wrath left under the dominion of Satan ver 2 3. enthralled wholly to his own base lusts to fulfil the desires thereof 2. If he finde his heart at any time staggering and ready to fall off from God let him consider the failing of his former comforts that refreshed and sustained his spirit the deadnesse of his heart and unfruitfulnesse of his conversation whereby there is left unto him nothing but shame and unquietnesse of his thoughts continually when they warrcone against another and want the Spirit of Christ to subdue and keep them in order Let him often and seriously consider the great odds between his present and his former comfortable condition when he walked faithfully with his God and kept close to him that his heart may yearn after him and that his mercies may be the sweeter unto him when they return again The second thing upon which God labours to fixe Adams thoughts by this question was the consideration of the means by which he had brought himself into this miserable condition Whence 7 OBSERVE All those that desire to get out of their misery must seriously consider with themselves what was the meanes that brought them into it Observe 7 THus God sets before Joshuah what the particular sin was which moved him to withhold his assistance from his people whereby their enemies prevailed against them and by removing therof shews him how he should recover Gods favour again and get the victory Josh 7.11 and the Prophet shewes the Princes that it was their falling away from God which caused him to fall from them and to leave them in the hand of Shisha which so far
and abundance But withal kindle in our hearts a longing desire after that One thing which is both Necessary and Sufficient even God Himself communicated unto us in his Son Jesus Christ who alone is unto us a Full and All-sufficient Treasury seeing the very variety of these outward things argue their Insufficiency and Imperfection The second Circumstance by which this Grant of the fruits of Paradise is enlarged is that God gave not the man only the Taste of them but withall the Full and Constant fruition of them to take of them what he pleased either for Necessity or Delight within the bounds of Sobriety without any other limitation or restraint at all Whence 6. Observe Whatsoever God bestowes upon us he bestowes Freely and Fully Observ 6 AL things abundantly 1 Tim. 6.17 Commanding us to open our mouthes wide that we may fill them Psalme 81.10 Satisfying the desire of every living thing Psalme 145. Multiplying his Blessing like the Widdowes oyl 2 King 4. which never ceased till there were no more Vessells to receive it And as he gives largely so He desires that we should satisfie our souls with his Goodnesse Jer. 30.14.25 Freely using his Blessings within the bounds of Moderation but above all things his Desire is that we take of the waters of the Well of Life freely without money and drink and eat and delight their souls in fatnesse Isa 55.2 That we may rejoyce in the Lord alwaies and again rejoyce Phil. 4.4 And this God doth Partly because the bounty of his Goodnesse may be seen the more the more we taste it so many various and divers waies Let our acknowledgments in our duties unto God be some way answerable unto his gifts unto us Free and Full every way that they may be accepted of him who loves a Chearful Giver the rather because we render unto him 1. Of his Own 1 Chron. 29.14.2 Our giving unto him is but Sowing and that unto our selves whereof we receive the increase and that proportionable to our Seed 2 Cor. 9.6 VERSE 17. BUt That is notwithstanding this free liberty which I have given unto you to take and enjoy the rest of the fruits of the Garden you shall not meddle with this Tree Not eat thereof Not for any Evil in the fruit it self which might in it self be as fit for food as the other fruits as it appears Chap. 3.6 Otherwise it could be no tryall of Adams Obedience to forbear that whereof he could make no use Now in this relation of Gods Restraint laid upon Adam we find no more forbidden but the Eating of the fruit of that Tree though the woman in repeating it mentions Touching as well as Eating Gen. 3.3 Whether that Clause were added by God though it be omitted by Moses here or whether the Woman conceived it to be implyed although it were not expressed as conceiving it unfit for them to handle that which they might not Eat it is not much material This is evident that by this abstinence from the Tree Adam was to acknowledge Gods Absolute Power over the Creatures who had therefore free liberty to grant or withhold what he pleased And withall he was to manifest his Subjection unto God to be guided wholly by his Will by abstaining from all that God denied him meerly because it was his pleasure And for this cause God singles out a Tree as Beautifull to the Eye as Delightfull in Taste and good for Food as any of the rest And forbids the man to eate of it to shew that it was no difference in the fruits but meerly in the Will of God which made the eating of the rest lawful and of this One onely Unlawful as we shall see more fully hereafter in the next Chapter For in the day Or very Moment of time for the very Act of sin involves the sinner in the Punishmentt though sometimes the Execution of it may be differred for a while and yet this Judgment here mentioned seized upon our First Parents in the very act of sinning for we find that Folly Fear and Shame besides the corrupting of their hearts within included amongst other Evils in this name of Death took hold on them in the very moment when they tasted the forbidden fruit Thou shalt surely die Dying thou shalt die saith the Originall as before Eating thou shalt eat pointing at the Certainty Continuance and Extent of that death which should seize upon man in case of transgressing under that name of Death Including all kind of Evils Outward and Inward on the Soul and Body Temporal and Eternal Plagues of all sorts on the Outward man and the meanes of inflicting them as Locusts are called a death Exod. 10.7 and Saint Paul calls his outward Afflictions and Miseries Deaths 2 Cor. 11.23 and Infirmities of the body tending unto ending in the dissolution of Nature by separating the Soul from the Body But especially weaknesse and corruption of the Soul in all the parts thereof Blindnesse in the Understanding Rebellion and Perversenesse in the Will Bondage and slavery in the Affections Distemper and Distraction in the thoughts by the fighting of contraries within us Horror of Conscience by the Apprehension of Gods unsupportable and unavoidable Wrath and lastly Eternall Separation from the presence of the Lord 2 Thes 1.9.8 and Delivering over of the Body and Soul to everlasting torments called the Second death Rev. 20.6.14 We have then in this verse set before us a law given to Adam with the Sanction annexed thereunto in both which are divers considerable circumstances to be taken notice of as namely in the Law 1. The person that gives it 2. The Restraint laid upon man thereby 3. The matter wherein 4. The measure how far it reacheth Out of the former of those considered in relation to the person to whom the Law is given even to Adam himself in the state of his Innocency and the perfection of his nature 1. Observe The most righteous amongst the Sons of men Must and Needs to live under a Law Observ 1 NOt so much to enforce him to his duty by any terrour because a godly mans nature by the Renovation thereof being made conformable to the Law and thereby delighting therein and having withall his heart filled with the Love of God by that double band is more strongly drawn on to all duties of Obedience then he can be by any other way in which respect the Law is said not to be given to a Just man because he is a Law unto himself 1 Tim. 2.9 Notwithstanding unto such a person a law is needful 1. For direction for man is unfit to choose his own way being through his ignorance so apt to mistake evill for good neither is any able to find out what is truly good but God alone who is Goodnesse it self and His Will the Rule of goodnesse which none can find out or reveal but himself 1 Cor. 2.11.2 It is needful that by conforming to the Law given us by God we
A COMMENTARY Upon the Three First CHAPTERS OF The First Book of Moses Called GENESIS By that Reverend Divine JOHN WHITE Late Preacher of Gods Word at Dorchester in the County of Dorset Search the Scriptures For in them ye think ye have Eternal Life and they are they which testifie of me John 5.39 For had ye believed Moses ye would have believed me For he wrote of me But if ye believe not his Writings how shall ye believe my words John 5.46 47. LONDON Printed by John Streater and are to be sold by George Calvert at the Sign of the Half-Moon and Joseph Nevill at the Plough in the New Buildings in Paul's Church-Yard 1656. TO The HONOURABLE DENZEL HOLLIS Esq Honourable Sir IT being the purpose of the deceased Authour my Father having some thoughts in his Life-time upon the Earnest sollicitation of some friends of exposing this Treatise unto publick view had not the continuance and increase of our then general distractions altered his resolution at that time and induced him to defer it for a more seasonable opportunity to dedicate it unto your self being one of his Hearers as an acknowledgment of your great friendship and the severall Courtesies he had received from you I thought my self bound by duty as not any longer to deprive the Church of God of so profitable a Work so to present it being now at last after some considerable delay by the death of a faithfull friend into whose hands it was intrusted for that purpose made publick to recommend it unto no other hand but yours not doubting of your favourable acceptance in what duty binds me unto If it may be any way profitable unto your Self and the Church of Christ as the Authour shall receive the fruit of his Labour so it may be an Encouragement unto the Publisher to commit some other Treatise of the Authours unto the Presse which may be of general use That God would give you more and more to discern his Wisdome Power and Goodnesse in his Works both of Creation and Providence and lay open before you the Wiles and Depths of Satan so as you may shun and avoid them unto both which this Small Treatise may through the blessing of God afford You with others some Light is and shall be the Prayer of Him who is devoted To Honour and Serve You John White Mr. Stephen Marshals Letter to Mr. John White in Commendation of these Labours of the Deceased Authour his Father My Dear Friend SAlutations in Christ premised I have according to the Authours and your Desire read over this Treatise Briefly I shall tell you my Thoughts of it it 's a most Excellent Learned Judicious and Holy Piece worthy of Mr. White his Heart and Pen the farther I proceeded in it the more I was delighted the Exposition solid the Observations most of them clearly raised strongly proved excellently applyed I think I should have been at the Cost of transcribing it but that I doubt not you will get it Printed which I desire you would hasten it 's pity the Church should want it One onely Observation I stick at not the matter of it but the raising of it it 's upon Chap. 3. Observation 13. I made a mark at it I cannot consent to have Satans practice propounded as a Direction I onely desire you to consider of it it may be my sticking at it is but needlesse Once again I desire you to get it Printed speedily The Great Bishop of our Soules guide you and prosper your great Work which he hath done and I hope will do Your Loving Brother Stephen Marshall Ipswich December 12. 1653. To the READER Good Reader IT is not unfitly said by †Id verum quodeunque primum et adulterum quodcunque posterius est Tertull. ad Praxeam Tertullian That is truest which is most Ancient for though in the course of Nature the Night be before the Day yet in matters of a Moral Concernment the method is quite otherwise Innocency is before Sin and Truth before a Lie for a lye is the corruption of truth now among the blind Gentile World there is no true piece of Antiquity to be found * Pat. apud Plat. in Timaeo One of their own said that The Greeks were alwaies Children as being utterly ignorant of the state of the truly Ancient World and darkning all things with fables of their own devising Certainly a Clear Light into the Old World is a great satisfaction to the understanding but it is no where to be had but in the Writings of Moses who had this knowledge not by Tradition onely but Divine Inspiration the Originals of Nature and Nations are every where else very obscure Plutarch Sympos lib. 2. quaest 3. Plutarch a wise Heathen hath a Dispute which is first the Hen or the Egge Or the Egge or the Hen which as to their light was indeterminable but in the Church by Divine Revelation all is clear and open and a Boy out of a Catechisme can give a better Solution to that Question †Heb. 11.3 How the World was made than the great Doctours of the Gentiles by their profound Researches and Study of Nature for surely in this Case it is most true That Philosophy seeketh after Truth but Divinity only findeth it The most Ancient Monâ—ment and Record of our Religion are the Books of Moses which if they were more Studied and Considered by us Atheisme would not be so rife and common for thereby we may not onely discern the Sweet Harmony of this part of Scripture with all the rest but come to understand how the state of that Religion which we do professe was at first laid and what Accessions and growth it received by a clearer manifestation in every Age. But chiefly the Three first Chapters of the Book called Genesis deserve to be considered by us as delivering that fundamental doctrine concerning the Creation of the World the Fall of Man and the Promised Seed who should be our Restorer upon which all the rest of Scripture is built In Opening these Chapters many have laboured Worthily and among the rest this Our Authour hath his Peculiar Excellency for whiles some deserve esteem for clearing the letter and phrase for vindicating the doctrine therein contained in a Controversal Way Others by other wayes of Illustration and giving Light to the Text That praise which was reserved for our Authour was besides a solid Exposition of the Text The deducing of Apt and pertinent Observations together with fit and proper Reasons to each Point which with what Judgment and Acutenesse it is performed I leave to the Reader to judge To speak of the Worth of the Authour is needlesse his praise being already in all the Churches onely I must professe my sorrow that he being a Person of so much Eminency and Note none hath as yet Collected the Memorable passages of his Life If his * Mr. Ben of Dorchester Reverend Colleagve that was so intimately acquainted
bounty and partly to exercise our Sobriety and Moderation which is not seen but in variety of delights 1. Let us then tender unto God after the measure that we receive from him the most acceptable presents of our chearful services which that variety and abundance which we receive from his hand should provok us unto Deut. 28.47 Serving him with enlarged hearts and delighting to run the way of his Commandements with the Holy Prophet Psal 119.32 2. It may warrant us the honest and moderate use of Gods blessings even for delight So we use them 1. Seasonably when God gives us an occasion of rejoycing 2. within bounds of moderation as we are advised Prov. 23.2 and 3. directed to those Holy Ends proposed by God to his own People Deut. 26.11 Not so much for the pampering of the flesh and delighting of the outward senses as the enlarging of the Spirit in an Holy rejoycing in God when we taste his goodnesse and sweetnesse in the variety of his Creatures Whence 4. Observe It is usuall with God to mixe delight and pleasure with usefulnesse and profit in all his blessings Observ 4 THus he mixeth sweetness pleasant taste in our food which we receive for the nourishing of our bodies Comelinesse and decency in our cloathing which we weare to keep our bodies from the injury of the weather Fruitfulnesse with spirituall delights in the Duties of Gods Service Comfort and joy with Life and strength in his Word Power and increase of faith with heavenly raptures in Prayer Partly to invite us to the use of those needfull things which we are more constantly drawn unto by pleasure then we are by duty And partly that in God we might find all things both for necessary use and for delight and Comfort besides Let Gods example be our pattern for imitation both in Prescribing and Doing Let governours temper the usefulnesse of Power and Government with the sweetnesse of Mercy and Compassion Necessary commands with loving Invitations Exactions of obedience with comfortable Rewards Let Masters sweeten Servants hard Labours with comfortable food moderate intermission gentle encouragements and kind acceptance Let all men season the toiles of the body about the things of this life with Heavenly meditations sweet conferences and chearful expectations of the reward set before them Let there be in our Spirituall actions a fit temper of Joy with our sorrowes of hope with our fears of Comforts with our terrors In the observation of Occurrents mix the remembrance of the Good of times past with the sense of the Evills present and the expectation of the Rest and ease at hand with the bitternesse of Heavinesse by trialls and afflictions that are upon us at present Considering that God Himself hath set the one against the other as the Wise Man tells Eccle. 7.14 The placing of those Trees which were appointed for Spirituall use offer us many things worthy our Consideration First in respect of the persons whom they were to teach Secondly of the place where they stood Thirdly of the Nature of the signs themselves Fourthly of their use and signification The persons to whom these teaching-signs were given were our first Parents now in the state of their Innocency endued with fulnesse of knowledge and holinesse proportionable to their condition In this perfect state of theirs God saw it fit to quicken and strengthen them by the help of such outward meanes as these Whence 5. Observe The best amongst men and most perfect have need of the help of Outward meanes to quicken and strengthen them and put them in mind of their duties Observ 5 IF our first parents in whose hearts the Law of God was more clearly and perfectly written who had more familiar entercourse with God Himself more fresh taste of his overflowing Mercies of all sorts more distinct knowledge of his waies fewer Outward and no Inward impediments by any inordinate lusts yet needed such helps to support and strengthen them how much more needful must they be unto us every way being so imperfect in knowledge weak in the Spirit strong in the flesh compassed with temptations on every side to instruct us in those things that either we know not or know but in part 2 Pet. 3.18 to mind us of those things which we forget 2 Pet. 1.12 to admomonish us in our failings and recover and quicken us in our faintings and backslidings Heb. 10.24 and to exhort us upon all occasions Heb. 3.13 Let no man neglect any outward means Publick or Private as being 1. So needful to our selves 2. Commanded by God Himself 3. Effectuall by his blessing upon the conscionable use of them Considering that the best of us know but in part 1. Cor. 13.9 are subject to so many Temptations Laden with a body of sin Rom. 7.24 By which we are continually assaulted often foiled and continually retarded in our course of obedience The place where God planted these two Trees which he appointed to this Spirituall use was not onely within but in the Middest of Paradise amongst the rest of the Trees and Plants of that Garden Whence 6. Observe Spirituall and Religious duties ought to be remembred in the middest of the use of our employments about the things of this life Observ 6 THus we are directed for the use of our meats for the refreshing of our bodies to raise up our hearts to an holy rejoycing in God and to intermix them with prayers and acknowlegments unto God of his Mercy in bestowing those blessings Deut. 26.11.12 Referring even our eating and drinking to Gods Glory 1 Cor. 10.31 The neglect whereof Job feared in his Children Job 1.5.2 In our labours about the things of this life when we fit in the house or walk in the field Deut. 6.7 we are to have God both in our thoughts and in our mouthes as well to prescribe unto us moderation in the use of those Creatures which we make use of for our refreshings which must be limited by the rules of Religion as also to shew us the end of all those outward things which is to raise up our hearts to the contemplation of God in all his Creatures that we may carry his fear before us in all our waies and trust in him with all out hearts and be encouraged and quicken our selves by the taste of his goodness and bounty to the duties of his service And hereof it behoves us to be the more carefull because of our pronenesse by nature to drown our hearts in the thoughts of outward and sensuall things and forget him that orders and disposeth them and worketh in and by them Wo then be to those that confine their thoughts onely to these outward things while they are busâ—ed about them shutting out God from their Tables where they feast themselves without fear Jude 12. forgetting God in their plenty and abundance which was Agurs fear Prov. 30.9 which he justly recompenceth with sending leannesse into their souls Psal 106.15 Leaving their tables to
be a snare unto them and that which might have been for their prosperity a trap Psal 69.22 Casting justly upon them the fury of his wrath while they are about to fill their bellies Job 20.23 Secondly to such as wholly sequester holy meditations from the ordinary imployments in their outward affaires confining them to the Church and the Sabbath or to the hours of their weakly and unconstantly performed devotions as if our Particular and Generall callings were things distinct and not Subordinate whereas a Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Negotiation ought to be still in heaven Phil. 3.20 even while he is busie about the things here below Now if we conceive these Trees to have been planted in the middest of the Garden which as hath been said this relation must necessarily imply we cannot but conceive that the reason why they were there placed was that they might be the more often in the view of our first parents which way soever they went either to take their food or to go about their imployment Whence 7. Observe Gods Commandements ought to be still in the view and before the face of his Children Observ 7 TO this end God appointed his Children to put blew Ribands upon the fringes of their garments that they might put them in mind of Gods Commandements Numb 15.38 39. And for the same end to write the law upon the posts of their Houses and on their Gates Deut. 6.9 That it might be unto them as a signer on their hands and a fronlet between their eyes Thus the Prophet David professeth that Gods Judgments were alwaies before him Psal 18.22 his meditation all the day long Psal 119.97 As it is a mark of a wicked man that His commandements are behind his back Psal 50 27. where he may never see nor think of them This careful observance and casting our eye upon Gods Commandements is first unto us of absolute necessity as well because they are our Counsellers to advise with upon all occasions Psalme 119.24 and our light to walk by verse 105. As also because our waies are full of turnings aside and therefore we may easily erre yea and dangerously unlesse we have that to guide us and besides our corrupt lusts are still at hand to pervert us which cannot be checked by any other bridle but the Law Secondly it much advanceth the Honour of the Law when we so carefully take heed to it and of God Himself when we make his directions our continuall care and observation Those Trees which God ordained to this Spirituall use to mind our Parents of their dutie and to strengthen their Faith were of the same Nature if not of the same kinde with the rest of the Trees of the Garden as the Sacramentall Elements with us appointed by our Saviours Institution are such Water and Bread and such Wine as we do or may employ to ordinary or common use Whence 8. Observe It is usuall with God to teach his Children by things of ordinary and common use Observ 8 THus our Saviour in teaching Nicodemus speaks unto him Earthly things John 3.12 From which in preaching he takes most of his Similitudes as from Sowing Planting Building Cloathing Food and the like And this he doth 1. In compassion of our weaknesse stooping low unto us because we cannot ascend up unto him nor easily raise up our earthly minds to comprehend and behold Spirituall things in their own nature unlesse they be shaddowed unto us by things that are Earthly 2. That by resembling those Spirituall things by Earthly he might acquaint us with the right use of those things which are subject to sense which is to raise up our hearts to the contemplation of things that are above sense 3. That we might have Monitors and Teachers in every place in every Object of sense in every imployment that we take in hand 4. To affect us the more with Spirituall things by representing them unto us by the objects of sense which are most apt to work upon our affections Let us make use then of those things which are of ordinary use to raise up our hearts to heaven by meditations and by them teach and instruct our Brethren as a way most easy both to the Speaker and Hearer and most profitable and lastly ordained by God Himself who hath not onely imprinted some resembances of Spirituall things upon those which are Naturall but hath set us this taske to study Spiritual things in the Book of Nature and to ascend up to Heaven by these things on Earth Neither is it any more disparagement to Gods Wisdom to be shaddowed out by common and ordinary things then it was to our Saviour to be cloathed with our flesh the Glory of both easily shining out through so grosse a Vaile to all that have eyes to behold it It had been enough for God to give Adam Life but He is pleased to ingage Himself by his promise to continue it unto him and to confirm his Promise by his Seal in this Sacramental Tree of Life Thus is he pleased to abase Himself to be obliged to his own Creature Whence 9. Observe God is contented not onely to do us good but besides to engage himself thereunto by his Word ratified by his own Seal Observ 9 THis Truth He hath manifested to His Church in all ages still multiplying his Promises to his People confirming his Promises by his Oath and ratifying both by the Sacraments which are his Seales This indeed God may well do seeing his Purposes Word and Seal are all alike certain and infallible in him Seeing his Will to do us good flowing from his Love and aiming at his glory bindes him as firmely as any promise can do and in respect of our weaknesse it is Convenient that by two immutable things in which it was impossible for God to lye we might have strong consolation Heb. 6.18 Then must mans unbelief be utterly inexcusable as being 1. Causelesse as having such infallible grounds of assurance and 2. Joyned with much contempt of God and Unthankfulnesse in sleighting His free offer of Himself and his Love unto us and manifesting his Unfained desire of our good and for that end abasing himself out of compassion to our weaknesse so low as to engage Himself to his own Creatures 3. And in effect it implyes the denying of his Truth when we refuse to give Credit to His Word The Tree of Life as hath been intimated was unto Adam the Seal of Gods Promise of the continuance of his Life both Present and Future under the Condition of Obedience to his Will in taking that for his rule in directing him what to choose and what to forbear Whence 10. Observe Both the continuance of Present and hope of future Life as they are Gods Gift so they are assured by his Promise Observ 10 THat Life as it is onely in him Originally so from him is communicated to his Creatures is unquestionable so that mens Life and Breath is truly said
Comforted Strengthened and Encouraged as the Companion of his Labours and partaker of all his hopes subjected to him in her Outward Condition but highly advanced in his heart as a member of Christ and Heir together with him of the Grace of Life The Matter of which the Woman was made being a Bone of Adam's Body and consequently the firmest Material that could be taken from him warrants us farther to 7. Observe A Wife Is or Should be a strong Helper to her Husband Observ 7 SUch a one a vertuous Wife is described to be Prov. 31. Such as were those holy Matrons Sarah Rebeccah Bathshebah and others Great reason she should be so seeing she is the second Pillar that supports the family one in whom the Husbands heart may safely trust Prov. 31.11 for her advice in ordering his affaires overseeing the wayes of his houshold instructing the Children directing the servants at home comforting him in all distresses assisting in all Temptations She that shall perform all these duties needs to be furnished with proportionable abilities both of Nature and Grace and strongly supported by the assistance of Gods Spirit It seems God made choice of a rib as being fittest to be spared without any considerable Maim or Deformity to the rest of the body that so he might do him much good with little harm or losse Whence 8. Observe God requires nothing of us nor doth any thing unto us that may hurt us or undo us Observ 8 HE requires no more of our Estate then we may well spare considering his blessing annexed to our liberality Prov. 3.9 so his care of easing the poor Levit. 12.8 no more of our Labours then may well stand with our health our Thrift and the liberty and freedom of our minds for heavenly Meditations and Religious Exercises no more abstinence from unprofitable delights than may stand with the health of our bodies and conduce to the well ordering of our minds and the preservation of the Creatures nay he layes no more upon us in Temptations and Tryals than we are able to bear 1 Cor. 10.13 and than he recompenseth with a proportionable measure of Consolation 2 Cor. 1.5 than serves to hold us on in a right way Psal 119.67 at present and to advance our reward at the last day 2 Cor. 4.17 Neither can it be otherwise seeing God 1. Seeks no gain by us but would have us gain by him Deut. 5.29 2. Cannot wrong us through ignorance for he knowes our frame and remembers that we are dust Psal 103.14 and knowes before-hand how to deliver us in any Temptation 2 Pet. 2.9 3. Neither is he enforced to lay heavy burthens on some to spare others for he that is All-sufficient can provide for the good of Community with the good of every particular member thereof Let nothing be grievous unto us that God either Commands or layes upon us Remembring 1. That he may do with his own what he will 2. And yet hates nothing which he hath made 3. And Can and will not fail to restore unto us abundantly whatsoever we seem to lose either in Doing or Suffering by his appointment that he may be no mans debtor It is added that God closed up the flesh instead of the Rib that he had taken away as indeed it was needful both to hide the deformity and to preserve the Inward parts Whence 9. Observe God takes nothing from us but he takes care to recompence it unto us some way or other Observ 9 WHen he requires it for his service Prov. 3.9 10. Mal. 3.10 Or for the necessary relief of his children Prov. 19.17 or takes it from us when we suffer for his Name Matth. 19.29 or bear his yoke as is manifest in Job's example And this Experience will shew us if we wisely consider Gods wayes that whatsoever losse we make by him or for him shall be either recompensed in the same kind as in Job's case or in something of greater advantage unto us as the losse of Wealth with encrease of Grace and that either in present Mark 10.30 or after a while Eccl. 11.1 Or at the farthest at the last day And hereof we may rest assured both because Gods All-sufficiency enableth him thereunto as also because his abundant love moves him thereunto and the respect to his own honour who is neither Unrighteous to forget our labour of Love Heb. 6.10 nor can endure to be any mans debtor Rom. 11.35 or to dishearten any man thereby in his service But it was but flesh wherewith God filled up the breach that he had made in Adams breast to leave that lively remembrance with him both of his Wifes nearnesse unto him and of his duty unto her Whence 10. Observe It is usual with God to leave with us near and lively Remembrances both of his Mercies to us and of our Duties Obser 10 THus he set the seal of his Covenant in the flesh of Abraham left the Sabbath to be a publique Monument both of his Mercies and of our Duty Thus he heales the corruption of our Nature but so that by the dwelling of sin in us we may be sensible from what we are delivered be the more thankful for Christ Rom. 7.24 25. and made the more watchful in all our wayes And this he doth out of a kind of necessity to help our weaknesse who of our selves are so apt to cast behind our backs the remembrance of his Mercies and of our own Duties VERSE 22. THe Ribb which the Lord God had taken So that he brought not any other matter to it to make up the Womans body out of it and other materials added to it but that very Ribb that he made into a Woman The manner let no man enquire into which is secret But of Gods power to be able to make so large a body of so small a substance who can doubt that acknowledgeth that God made the World of nothing Made he a Woman Or according to the Original Built he into a Woman A phrase pointing at the Art in framing of her body and at the perfection of the Work For an house as we know is composed by Art in a proportion fit for the use to which it is designed Whether this phrase have relation also to the man who was but as it were One side of the house till the woman was made and joyned to him or which is more probable points onely at the perfect frame of the Womans body being as an house well built and in due proportion we need not dispute We know the Scripture often resembles mans body to an house Job 4.19 2 Cor. 5.1 And brought her unto the man Not as he brought the beasts before him to be surveyed but after he had related unto Him whence she was taken to give her unto him as his unseparable companion to dwell with him and be his Helper Whether this were performed with some visible representation of Gods presence as some conceive it to be done by Christ
apprehension of our own unworthinesse of so great favours after Davids example 2 Sam. 7.18 And 3. may be publickly testified when Gods favours are Eminent and Publique and especially when the Church is any way concerned in them whence David being a Publique person promiseth a publique thanksgiving in the Congregation for those Mercies which though they lighted on him yet redounded to the benefit of his people also God indeed was pleased to hide from Adams eyes the manner of the Womans Creation but when the work is ended lets him understand as much as might inform him of his Duties both of Thanksgiving unto God and of Love unto his Wife and giving due respects unto her Whence 2. Observe We may and shall know as much of Gods Wayes and Works at concerns us for the directing and quickening of us unto our Duties Observ 2 AS 1. That they are the works of his own hand Psal 64.9 2. And those wrought in Righteousnesse Mercy and Truth 3. And for his own glory Prov. 16.4 and for our good unto which all things work together Rom. 8.28 that men may Fear and Trust in him Psal 64.10 Thus far will God make his wayes known unto us As he acquaints Abraham with that fearful Judgment which he intended to bring upon Sodom because he would make good use of it to his family Gen. 18.18 19. and thus far it is our duty to enquire and to search into them Psal 111.2 so it be done within the bounds of Sobriety and with a desire and endeavour to advance Gods Honour the more by that knowledge of them which he shall reveal unto us When Adam embraceth the woman as Bone of his Bone c. he doth not only point backwards at her Original but withal expresseth his acceptance of her as God offered her to be one flesh with him in Marriage by which consent of his the Marriage was concluded Whence 3. Observe It is Consent that must make the Marriage between Man and Wife Observ 3 ANd Consent 1. Of those in whose power the persons to be contracted are and do remain Especially if they be parents Now that may be either General as Jacob was permitted to marry whom he pleased so it were of his Mothers kindred Or more Particular to marry such a person which were sit rather to be a direction by way of advise then a peremptory command Thus Hagar took a wife for Ismael Gen. 21.21 Judah for Er Gen. 38.6 and Naomi adviseth Ruth in her Match Ruth 3.1 2. And this is most seasonably performed before the parties affections are engaged lest afterwards they be forced either to consent to the match already made or to suffer a worse inconvenience 2. The Consent must be specially between the persons to be contracted as in Rebeccahs case whose Parents would not force her beyond her own liking Gen. 24.57 This Consent must be every way free neither stollen by fraud and false informations nor purchased by rewards and expectations of outward advancements or other carnal allurement not forced by Terrour or Importunity but grounded upon an Evident manifestation of the Piety and Fitnesse of the persons approved by those whose counsels they ought to embrace And upon the observation of Gods providence directing the Choyce which was the main Argument that swayed in the match of Isaac with Rebeccah Upon both these Allams Consent seems to be grounded in this place that the Woman was provided for him by God and was the only fit Match that was to be found for him amongst the Creatures The Imposition of the Womans name must be especially observed where we may conceive Two things are pointed at First her Original that she was taken out of Man which is expresly mentioned Secondly what she was in Nature even Man every way distinguished only in Sex which may be probably implyed in that name Ishah God when he had Created Adam gave him a name to put him in mind of his buse Original here Adam gives his Wife a name to mind her both Whence she was and What-she was Whence 4. Observe Even the best amongst men need to be minded both of their Duty and Condition every way Observ 4 BEsides the Imposition of names used for that purpose both by God and Man we may easily observe that God hath left within us lively monuments in our bodies by the weaknesse and daily decay of them to shew us our Mortality In our Soules the remainder of those Corruptions that dwell in us to make us know our pollutions by nature Without we carry the name of Christians to remember us of our calling we have the Sacraments to mind us of our union with Christ and of the benefits which we receive by him we have his Word to be read in our houses and heard and opened unto us publickly to inform us both of Gods Will and of our own Duty VVhich the Jews are Commanded to write upon the posts of their houses and to remember by beholding the fringes of their garments Such helps the Pride Rebellion and Infirmity of our nature necessarily requires which when all means are used is hardly brought to a Constant remembrance and feeling observation both of our own Condition and Duty See Ver. 21. of this Chap. Observ 10. VERSE 24. THerefore Some conceive that this particle carries us back unto all that is related before the womans Creation as well as to the making of her out of Adam's side as if this were the mind of the Holy Ghost Therefore that is because God saw that Adams life could not be comfortable to him without a fit helper and because Adam upon the furvey of the Creatures found no fit Companion for Himself and lastly because God had made the woman out of her Husbands body c. But most Interpreters conceive that this Therefore looks back only to the last Circumstance and ground of the Law of Marriage upon the manner of Gods creating the woman out of Adam's body in this sense Because they were One therefore they shall be One. Indeed this Inference seems to hold strongly in Adam and Eve because they had indeed been one flesh but hath no force to conclude the Law unto Adam's posterity whose VVives spring out of another stock taking flesh not of them but of their own parents It seems more strongly to infer That a man and his Parents must be One because they were One VVhat if we suppose then that this therefore refers to that which is not Evidently expressed but must notwithstanding be necessarily understood Namely that therefore they shall be One because God had appointed it to be so which is implyed in Gods bringing the Woman to Adam to be his Wife upon which our Saviour grounds the strength of the Law of Marriage that because God had joyned them together no man should put them asunder Matth. 19.5.6 This is the main ground indeed upon which Adam imbraceth her not only in respect of her Originall but of Gods Decree that she
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
him c. p. 105 God gives Bountifully p. 106 Gods blessings upon his Children ought to be remembred in Particular p. 107 Verse 27. Gods Purposes and Promises are all Yea and Amen p. 109 Gods Special Favours ought to be often Remembred ibid. The Distinction of the Sexes of Man and Woman is ordained by God Himself p. 110 Verse 28. It is by Gods blessing that Man must be sustained and upheld p. 110 God will have men to take notice of the Blessings that he bostowes upon them p. 111 God can easily bring Multitudes out of One p. 112 All men and Nations are of one Blood and have but one Father ibid. Mans Replenishing the Earth is by Special Command from God p. 113 Those that have Possessions in the Earth may so manure them that they may be useful and fraitful p. 114 All the Creatures of the Earth are the Servants of Man ibid. Verse 29. God created Man without Means p. 117 That God that hath given us life will give Means to preserve our life p. 118 Gods goodnesse in supplying us with necessary provision requires special observation p. 119 Men that have the greatest Possessions in the world must receive their Allowance from Gods Hand ibid. Mans Food is the gift of God p. 120 All the provision that God hath allowed Man for his Food is drawn out of the Earth p. 122 God doth strangely counterballance our Honours in all his dispensations unto us p. 123 Plain and Ordinary Fare may and ought to content the best amongst men ibid. Gods Allowance of Food to Man is of great variety p. 125 God gives us not our Provisions at once but by a continual Supply ibid. It is onely by Gods Decree and Blessing upon the Creatures that they have strength to nourish us p. 126 Verse 30. God allowes Sufficient Provision for the Creatures that he hath made p. 127 Men and Beasts are allowed by God the same Provisions of Food c. p. 128 Verse 31. The whole Frame of the Works which God made in the Creation of the VVorld is perfectly good p. 129 CHAP. II Verse 1. IT must be our Care to observe how God Disposeth and Ordereth that which he hath wrought Page 3 The Creatures that God hath made are to be looked on as an Army arrayed in an excellent and well composed Order ibid. God perfecteth every work that he takes in hand p. 4 Verse 2. God Commands nothing but that which is Convenient p. 6 God makes his Lawes Equal and Reasonable ibid. God Creates no more then what he made in the Beginning p. 7 God ceaseth not from his Works of Providence c p. 8 Verse 3. The Worship of God ought to be Mans first and chief care p. 13 God makes great account of the Sanctifying of his Sabbaths p. 14 The Sabbath Day is a day of Blessings ibid. The Sabbath is a Day of Rest set apart to an Holy Use ibid. The Law given by God to observe the Sabbath Day is Perpetual p. 18 Meditation in Gods Works is a Christians chief Exercise p. 19 Verse 4. He that gives things their Being may Order them as he will p. 21 When we mention the Being of the Creatures we ought to Remember Him that made them ibid. Verse 5. Every Herb and Plant is Gods Creature p. 22 The Mercies of God must be taken Notice of ibid. That which is brought to passe without ordinary Means must needs be wrought by the Power of God ibid. There can be no Rain on the Earth unlesse God send it p. 23 It is by Rain from Heaven that all the Herbs and Plants on the Earth do grow ibid. God makes use of Mans Labour to cherish the Fruits of the Earth p. 24 The Fruitfulnesse of the Earth comes onely by Gods Blessing p. 25 Verse 6. God wants no Means to effect whatsoever he will p. 26. God can bring things to passe without any Means at all ibid. Gods power is never clearly discovered till all Means be removed p. 27 Every Creatures ought to be useful unto that from whence it is produced ibid. Verse 7. The Substance of Mans Body is exceeding Base and Vile p. 28 God hath framed Mans Body into aa excellent piece of work p. 29 The Soul of Man comes Immediately from God himself p. 30 The Life of Man consisting in the union of the Soul with the Body hath a very weak foundation ibid. The Life of Man is onely by his Soul pag. 31 None worthy the Name of a Living Soul but he that lives by a Reasonable Soul p. 32 Verse 8. The Fruitfulnesse of one part of the Earth above another is from God Alone p. 34 Man can have no more title to any part of the Earth then God allowes him page 35 God bestowes upon men his Best and Chiefest Blessings p. 36 Verse 9. God takes Special Notice of all things that he bestowes upon us p. 39 Every Plant on the Earth growes where God Appoints it p. 40 Gods Bounty abounds unto men ibid. It is usual with God to mix delights and pleasure with usefulnesse and profit in all his blessings p. 41 The best amongst men have need of Outward Means to put them in mind of their Duties p. 42 Spiritual and Religious Duties ought to be remembred in our Employments in the things of this Life p. 43 Gods Commandements ought to be still before the face of his Children p. 44 God teacheth his Children by things of Ordinary and Common use ibid. God engageth himself by his Word to do us good p. 45 The continuance of Present and hope of future Life are assured by Gods Providence p. 46 All Gods Promises must be understood under the Condition of the performance of our Obedience p. 47 Good and Evill are bounded and limited only by the Will of God ibid. Verse 10. Gods Blessings are every way Compleat and Perfect Page 49 Springs and Rivers of Waters are not the least of Gods Mercies ibid. Verse 11. Gold is a Creature of great Price with Men. p. 50 God is none of the Creatures in which our Happinesse consists p. 53 Verse 15. Every Son of Adam is bound to some Employment or other in a particular Calling p. 55 Mens Callings and Employments are by Gods Own Appointment p. 57 Duty and not Gain should be the Ground of the undertaking of all our particular Callings p. 58 Mans Labour at last redounds unto himself p. 60 Mans Employment ought to be in those places where it is most needed ibid. The Labour of man makes nothing at all but only by his Husbandry c. p. 61 Verse 16. Experience of Gods goodnesse is the best Means to encourage us to chearful obedience unto Gods Will. p. 64 Mans Labour about the things of this life gives him good title unto that which he enjoyes p. 65 All Mans labour is for his own good ibid. The best way to quiet our hearts in what we want is to set before our eyes what we do enjoy p.