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
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
66 The Provisions which God allowes us for this Life are of wonderful variety p. 67 Whatsoever God-bestowes upon us he bestowes Freely and Fully p. 68 The most Righteous amongst the Sons of Men must live under a Law p. 70 The Will of God is that which Man is to take for his Rule Page 71 God is pleased to give a Law to furnish us with all needful Means to further us in the performance of our Duties pag. 72 The Matters in which God delights to try our Obedience are in themselves of no great importance p. 73 Our Abundance and Delights must be used within the Limits of Obedience ibid. Disobedience is a fearful Sin in Gods Account p. 74 The Terrours of the Law are Useful to the best amongst the sons of Men p. 75 Death and Destruction are in Gods Hand ibid. All kinds of Evils and Miseries are the Wages of Sin p. 76 Gods Judgments are certain as well as his Promises of Mercy p. 77 Vengeance and Judgment follow Sin at the heeles ibid. Verse 18. God knowes all our Wants and makes Provision to supply them p. 80 Gods Providence and abundant goodnesse never failes us p. 81 A Solitary life is an uncomfortable life p. 82 God takes Notice of our Wants as a Faithful Helper p. 83 God makes nothing but for some necessary use and to some profitable end ibid. A Wife is not good till it be not good to be without a Wife p. 84 It is Gods Will that a man should be the better for his Wife p. 85 It is only God that must supply our Wants p. 86 Nothing moves God to Compassion but his own bounty and goodnesse ibid. A VVife is but an Helper to her husband p. 87 A Wife cannot be a good VVife unlesse she be a Meet and a Fit VVife p. 88 Verse 19. Gods Mercies should be precious unto us p. 90 We must know the unserviceablenesse of other things that we may Approve the profitablenesse of that which is truly good p. 91 God can dispose of the Creatures to be where he Appoints them ibid. Man may lawfully use that power over the Creatures which God hath put into his hand p. 92 God is pleased to employ men in many things which of right belong unto himself ibid. Verse 20. No Creature can be applyed to any other use then that for which it was first created by God p. 94 Beasts are not comfortable companions for men p. 95 Verse 21. Sleep and quiet Rest are given by God himself p. 97 God is pleased to manifest his VVorks to men ibid. God takes care for us even while we sleep p. 98 God delights to vary his wayes in all his operations ibid. Gods VVayes and VVorks are full of holy Instructions p. 100 The VVife must be neither her husbands Lord nor Vassal ibid. A VVife should be a strong Helper to her Husband p. 101 God requires nothing of us that may hurt us ibid. God takes nothing from us but he takes care to recompence it to us p. 102 It is usual with God to leave with us lively Remembrances of his Mercies ibid. Verse 22. God can change any thing into what Form he pleaseth Page 104 God is Exact in all the works that he undertakes ibid. Women as well as men are Gods own workmanship ibid. God hath allowed but one Wife to one man p. 105 Man hath nothing but what God bestowes upon him p. 106 Every Child of God must desire to receive his Wife from Gods hand ibid. Verse 23. Gods Blessings ought to be entertained by us with Thankfulnesse p. 108 We may know as much of Gods Wayes and Works as concerns us for the quickening of us unto our Duties p. 109 It is Consent that makes the Marriage between Man and Wife p. 110 The best amongst men need to be minded of their Duty p. 111 Verse 24. Marriage of Man and Woman is an Ordinance of God p. 113 Married persons must be wholly and entirely one to another p. 114 Married persons are to adhere and cleave firmly one to another ibid. Verse 25. Nakednesse of mans Body was Glorious till Sin made it shameful p. 116 Inordinate Motions to evil thoughts arise from the corruption of the heart within ibid. CHAP. III. SAtans End in his Tempting of Gods people Page 10 Of the Means by which Satan endeavoured to move Eve to question Gods Love to Man p. 12 Satan's cunning Endeavours to winne credit and a good opinion of himself p. 14 Satan's Practice to take away from the woman the terrour of the Curse threatned by God p. 16 Satan's Practice to fasten mans heart to dependance upon the Creature page 17 A Consideration of Satans great Art in managing this Temptation p. 20 Verse 1. It is the câ—stome of Satan to attempt men before they be settled in a course of godlinesse p. 27 Satan contrives Mischief against such as never provoked him p. 28 No place can free us from Satans Assaults p. 29 Satan is the Authour of every sinful Motion p. 30 Satan makes choice of the fittest Instruments he can find for his own wicked Ends. p. 31 Cunning and Subtile persons are dangerous Instruments to deceive p. 22 No Advantage can assure a Child of God from the Temptations of Satan p. 33 Our Weaknesse is Satan's Advantage p. 35 Solitarinesse is many times a Snare p. 36 Satans main End is Mans Destruction ibid. Satan usually pretends the good of those whom he intends to destroy Satan and his Agents in tempting men to sin are very wary in discovering their full intentions at first p. 40 Discretion and Warinesse in mens Actions ought to hinder the Effectual prosecution of that which they intend p. 41 The forgetting of Gods Mercies is a great means to take off a mans heart from him ibid. It is a dangerous Snare to a man to have his Eyes too much fixed upon his Wants p. 42 The Nature of Man is apt to be carried against all Restraint and Subjection p. 43 Ambiguous and Doubtful expressions are dangerous Snares p. 44 Verse 2. It is dangerous to lay open our selves freely to persons unknown p. 45 It is dangerous to question Evident and Known Truths p. 46 Blasphemous Suggestions ought not to be heard without indignation p. 47 When Gods Mercies are mentioned we must remember his Name that bestowes them ibid. Gods Mercies ought not to be represented in weak and cold Expressions p. 48 Verse 3. Mens Speeches are Proportioned according to the measure of the affections of the heart p. 50 When we remember any Law of God we ought to set before us the Sanction annexed thereunto p. 51 When we lay the Law of God before us we must fix our thoughts upon him that gives it p. 52 It is an hard matter to bring mans heart to submit unto any yoke of restraint p. 53 Whosoever will not be entangled to sin must not come near them p. 54 The sleighting of the Curse of the Law makes way to the Transgression
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
Mother of Man and Beast hath a fountaine of food in her own body for that fruit which she brings forth ready prepared before it comes into the World Every winter hath provision stored up in Summer precedent to supply all the necessities thereof before they appear 6. The Superiments of the suplies which God provides not onely for our selves ever since we had a Being but for all Creatures whose eyes waite upon him and do from him receive their meat in due season Psalme 145. It is not to be passed by that before this promise Moses prefixeth a speciall note of observation behold used ordinarily either to tax and awaken our heedlesse hearts in not observing what we ought to have taken notice of or to raise them to an expectation of some great work in hand which requires more then ordinaty observation when it is performed Whence 3. Observe The Goodnesse and Providence of God even in supplying us with necessary provision for our lives requires speciall observation Obser 3 THis God requires in an especial manner of his own People Deut. 8.2 as to be observed allwaies so sometimes to be solemnly and publickely acknowledged unto God himself in presenting unto him the first fruits of every years provision Deut. 26 9.10 And that to exercise Mens hearts in a more serious meditation and thankfull remembrance of his goodnesse Deut. 8 18. The neglect of which duty God justly taxeth in his People Hos 11.3 4. as either a meanes to draw them on to an Apostacy and revolt from God or at least a sign of the breeding of this dangerous sin Deut. 5.23 24. It were then a shame for Men to receive their food at Gods Hand like beasts that have no understanding who gather their food indeed Psal 104.2 but without observing whence or from whom it comes Let it be our care to take special notice of Gods Hand and goodnesse in all the blessings of this life that we receive taking notice both What and of what Condition of what Variety in their severall kinds and in what Abundance God pours out his blessings upon us even in Outward things prospering all the Labours of our hands and watching over the land where we dwell so that his Eyes are upon it from one end of the year to the other Deut. 11 12. Making the fruits of the Earth to Spring and grow up and ripen while we sleep and look not after them that it may warm our hearts with the taste of his goodnesse and raise them up to an holy rejoycing before him and to chearfulnesse in the service of so liberal a Master God as we have seen had made Adam Lord of the whole Earth and had put all his Creatures under his feet and yet we see here that he comes to give him allowance of that store which he had prepared for him and bestowed upon him for his food and gives him in a sort bread to put in his mouth Whence 4. Observe Men that have the greatest possessions in the World must notwithstanding receive their allowance out of it continually from Gods Hand Observ 4 KIngs themselves are served by the field saith Solomon Eccle. 5.9 and consequently by Gods allowance who brings forth food out of the Earth It must be God that must hear the Heavens and the Heavens the Earth and the Earth his People Israel 2.21 22. Which unlesse he should do daily pouring out his blessing upon the Earth to make that fruitful to yield us bread and upon the bread to give it strength to yield us nourishment the Kings of the Earth must starve as well as the poorest beggars Wherefore our Saviour in that Prayer which we call the Lords directs all that call God Father to beg daily the portion for the day at Gods Hand as well Kings themselvs as their meanest Vassals Let this consideration humble all those that flatter themselves with the food Luk. 12.19 and depending upon the store of their provision or revenewes of their Lands conceive it needlesse to seek unto GOD neither praying unto Him nor depending on Him nor serving Him because they live as they conceive upon their own stock They are not greater Lords then Adam who had the whole Earth for his inheritance and yet had no bread to put into his Mouth till God gave him his allowance out of it let none then despise the meanest nor advance himself above them Rich and Poor Kings and Subjects all must receive their provision for food of Almes and by allowance from God day by day In relating Gods grant of food for the sustaining of Mans life Moses expresseth 1. the Author that bestowes it God Himself 2. What was given both in the kind of it Herbs and Fruits and in the variety of it Every herb and the fruit of every Tree 3. For what Term which being without limitation must be extended both to Himself and his Posterity after him 4. For what Use to be unto them for food From the first Circumstance 5. Observe Mans food is the Gift of God Observ 5 IT is God that gives unto all flesh their food in due season Psal 155.15 He commands blessings for them for that purpose and opens his Treasures for them Deut. 28.8.12 And that not only in General but more particularly He shares out unto us every one his particular portion see Psal 146.7 Whence it is that our Saviour directs us to beg at Gods Hand the portion of every day which also He proportions as He did the Mannah which He rained down upon his People according to every Mans eating Exod. 16.16 This Holy Iacob found so true by his own experience that he acknowledged that God had fed him all his life Gen. 48.15 This portion for every Mans allowance though God sometimes conveighs unto them by extraordinary means yet he usually supplies by the Ministery of Men or by their own labour and industry by which he gives them a just title to the bread that they eat so that they may truly call it their Own as the Apostle doth 2 Thess 3.12 Because God gives unto them a blessing upon their obedience in labouring with their hand the thing that is good Eph. 4.28 Notwithstanding even that also is to be acknowledged as Gods Gift who gives seed unto him that soweth and bread for food 2 Cor. 9 10. And gives ability to get wealth that he may establish his Covenant and keep his Word with us Deut. 8.18 But not to pay us any debt that He owes us 1. Let every one then depend upon God for necessaries for the supporting of his life 1. begging it of him by prayer as our Saviour directs us and as Iacob doth Gen. 28.20 and Agur Prov. 30.8 As acknowledging our own beggery that have not bread to put in our mouthes unlesse he bestow it and unability to get it by any meanes that we can use unlesse he prosper them and unworthinesse to have it from Him by any desert of our own unlesse he bestow it out
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
actions and take notice of in all our observations 2. That is the chief good that can come out of this evil when the wrath of man and all the rest of his sins turn to Gods praise and a duty that we are obliged to performe unto God to repaire his honour by a free acknowledgement and confession of sinne which we have as much as lies in us empaired by the acting of it Let it be our care 1. To take heed of dishonouring God by committing of any sinne 2. If by humane infirmity we fall into any sin by which the name of God may be blasphemed or the honour of it empaired let us endeavour to take off the dishonour done to him by laying all the shame upon our selves 1. In our private confessions before him acknowledging his holinesse and the righteousnesse of his laws and our wickednesse in transgressing them after the examples Ezra 9.6.15 Neh. 9.33 Dan. 9.8 and that meerly out of the rebellious disposition of our own hearts First without any provocation on his part Secondly after so many and so large experiments of his mercies Thirdly to the defiling of our own soules evil example to our brethren and as much as lies in us to the dishonouring of that name by which we are called Fourthly for which we might perish for ever by Gods justice and cannot be pardoned but out of his free mercy and grace 2. Upon occasion of any scandal given by us acknowledging as much before men either openly in the face of the Congregation or more privately before our brethren as the nature and quality of the fact or the offence given thereby shall require thereby clearing God justifying his Law and acknowledging his righteousness if we smart by his hand according to our desarts In Gods questioning with Eve there is wonderful force in the expression that he useth as if there wanted words to expresse the foulness of the fact What is this that thou hast done as if he had said canst thou conceive the foulnesse the danger and consequently the folly and wickedness of this abominable fact thus he speaks to make the deeper impression of the sin upon her heart Whence 3 OBSERVE A good mans heart ought to be deeply and tenderly affected with the sense of his own sinne Observe 3 TO be manifested inwardly in shame Jer. 3.25 and expressed outwardly by smiting on the thigh Jer. 31.19 casting down the countenance with the Publicane Luke 18.13 bitter mourning Zach. 12.10 with Peter Luke 22.62 proceeding from the very breaking of the heart within Psal 51.8 the contrary disposition is justly taxed Jer. 8.6 as discovering a dead and senselesse heart within Such a manner of the affecting of the heart by the sense of sin 1. Brings much honour to God 2. Proclaimes our own innocency 2 Cor. 7.11 3. Moves God to compassion towards us Joel 2.17 4. Furthers our reformation 5. And makes us more watchful over our wayes for time to come that we fall not again into that sin which hath so much afflicted our souls and which we have looked on with so much shame and detestation To this end hath God erected a Consistory in every mans breast his own conscience which is the Candle of the Lord searching the inward parts of the belly Prov. 20.27 which discovers the sin with all the aggravating circumstances thereof in full proportion if we do not smother it But why doth not God speak as affectionately to Adam as he doth unto Eve The cause must needs be this She was not only first in the transgression but besides she was employed by Satan to be an instrument to beguile and seduce her own husband Whence 4 OBSERVE The seducing especially of ones nearest friends is a foule and should be an heart-breaking sinne Observe 4 A Sinne for which God will not suffer a man to spare his owne brother Deut. 13.8 9. and therefore the judgments of God threatened against the seducing prophets are fearful Jer. 23. Ezek. 13. and for that above all other sins the false prophet is cast into the lake burning with fire and brimstone Rev. 19.20 See verse 12. Obs 4. The phrase in which the woman expresseth her self when she excuseth her selfe that she was seduced by Satan may not be passed by she saith when Satan allured her to the committing of this sin that he beguiled her as indeed he did Whence 5 OBSERVE Sinne and the enticements thereunto are dangerous deceits and so will prove to be at the last Observe 5 SO Saint Paul tells us that sin deceived him Rom. 7.11 wherefore he calls it the deceitfulnesse of sin Heb. 3.13 and so are inordinate lusts termed deceitful lusts Eph. 4.22 and the allurements that draw us thereunto are justly called deceits as riches are termed deceitful riches Mark 4.19 dainty fare deceitful meat Prov. 23.3 wine a mocker the beauty of women deceitful Prov. 31.30 no marvel then if wicked men be called deceivers and their work a deceitful work Prov. 11.18 Now this deceit of sin is twofold First in proposing evil under the Name of good calling light darknesse and darknesse light Isa 5.20 or at least the shadowes of good instead of that which is really and truly good like the passing of guilded brasse for perfect gold Secondly in proposing unto us a reward in an evil way which we shall never finde See Prov. 1.13 18. as they are justly accounted deceivers who promise men largely that which they never make good in performance VERSE 14. HItherto the Holy Ghost hath set before us the examination and confession of the offendors with their several excuses and the vanity of them There followes in the next place their censures proportioned indeed unequally as the offence committed was in divers respects unequal pronounced by God himself with infinite patience and moderation upon them all in order as they acted in the sin upon the Serpent first next upon the woman and lastly upon the man And the Lord God said After he had examined and convicted the malefactors he proceeds to sentence that he might not only be just but appear to be so which is the reason why he pronounceth the sentence by word of mouth that when those things should be really inflicted which he here threatens they might appear to be the act of God punishing sin in justice by inflicting upon the offendors those evils which should come upon them afterwards according to that which is here pronounced whereby they are clearly manifested to be the acts of God and being proportioned to the sin might appear to be acts of his justice otherwise it had been as easie for God to have laid the curse upon them by effects without threatening it beforehand But his desire is that they might not only smart for their sin but might be instructed too and taught by their smart which is one end of the punishments laid upon man and an especial effect of Gods great mercy tempered with his justice when the punishment it self
withhold his blessing from the creatures that should be for our service as we with-hold from him our service of obedience which we owe him by our Covenant Now if we compare this curse which God layes upon the earth for Adams sake with the sin for which he inflicts it we have a fair ground from thence to 2 OBSERVE As we are more or lesse serviceable unto God so we may expect that the creature shall be more or lesse serviceable unto us Observe 2 OF this we have ground to assure our selves upon Gods own Decree Deut. 28. Lev. 26. if we lay the blessings and curses there promised and denounced to the duties and sins there commanded and forbidden See Psal 81.13 16. Reason 1. Gods blessing upon the creatures is that only by which they are made useful unto us now God in justice can do no less then recompence all men according to their deeds Isa 59.17 18. Psal 62.12 and that not only in that great day of judgement but even at present and in outward things that men may see and acknowledge it as Psalm 58.11 2. Neither is there a meanes more effectual to prevaile with men in general to walk in a course of obedience then when they finde all the creatures against them in a course of rebellion Let it be one though not the chief of our motives to look carefully to our wayes if we hope to have any comfort in any thing that we enjoy or successe in any thing we take in hand It is a motive by which Eliphaz perswades Job to make his peace with God that the creatures should be at peace with him Job 5.23 24. It is true that the love of Christ should constraine a godly man and his authority over his own creatures especially his redeemed yea and his own Covenant should compel him to walk in obedience notwithstanding even the best need encouragements by experience and that even in outward things to hold on in that course which they finde so profitable to them every way It is observable that although Adam by his rebellion had forfeited that grant of God in which he bestowed on him the herb of the field for his food yet he is pleased here to renew it unto him although with some abatement Whence 3 OBSERVE God makes good his promises by which he hath engaged himselfe unto us though we faile in our Covenant by which we are engaged unto him Observe 3 SEe Psal 78.37 38. and 89.32 33 34. 2 Tim. 2.13 Reason 1. Gods promises are founded upon his own goodnesse and truth which cannot faile Psal 119.89 90 160. 2. God knew before-hand what we are even before he engaged himself unto us See Psal 103.13 14. 3. And if he should take advantage of every forfeiture he must necessarily undo his children who trespasse daily against him 4. And hath therefore given his son Christ to take away our sins if we hold fast the Covenant and do not wickedly depart from it though we faile many wayes 1 Joh. 2.1 2. 1. Let this kinde dealing of God with us be an encouragement unto us to go on cheerfully in his service being so good a master nay more kinde then a tender father Psal 103.13 Isa 49.15 howsoever wicked men blasphemously traduce and slander him Mat. 25.24 and whose service we finde so easie 1 John 5.3 Honourable and fruitful every way See Rom. 6.21 22. both at present and hereafter howsoever wicked men who are haters of God would perswade the world that there is nothing to be gained by it Job 21.15 2. And let us deale with our brethren as God deales with us 1. Look upon their errors and failings with compassion as the Lord looks upon ours as Christ represents it in that parable Mat. 18.23 and thereupon continue our love towards them and care of their good if they fail in their duties towards us Notwithstanding if we compare this renewed grant with that first grant which God makes unto Adam Gen. 1.29 we shall finde that although the same be granted in substance yet it is with a great abatement in the extent of it There he grants him all herbs and fruits upon the face of the earth within which Paradise must be necessarily included here he grants only the herb of the field he meanes without Paradise out of which Paradise is excluded from whence he was now to be cast out Now although Paradise was but a smal spot of ground in comparison of the world yet weighing the variety and choicenesse of the fruits thereof the losse was very great in comparison of that which was now left unto him Whence 4 OBSERVE Though God when he pardons our sinne restores us his blessings which we forfeited thereby yet we enjoy them with some diminution and abatement Observe 4 IN outward blessings God indeed hath restored us our lives but not that perfect constitution of body that Adam enjoyed before his fall which freed him from sicknesses and infirmities We are restored to the dominion of the creatures but those subject to vanity Rom. 8.20 neither so fully submitting nor so useful and serviceable unto us as they were in their first Creation In the inward man it appeares much more evidently we are indeed renewed in knowledge after the image of him that created us Col. 3.10 but that is in part only 1 Cor. 13.12 whence Agur complaines of himself that he was even bruitish Prov. 30.2 And our new man is created after God in righteousnesse and holinesse but so imperfect and with such a mixture of corruption that Saint Paul complaines that he carried about him a body of death Rom. 7.24 so that we have all of us just cause to acknowledge that we are all as an unclean thing Isa 64.6 Reason 1. It was needful to have every way some continual remembrance of sin that we might be the more abased in our selves and more sensible of Gods mercy both in supporting us in our weaknesse and pardoning us in our failings 2. It is besides for Gods honour that there should remaine some monument both of his justice and mercy Let it then move every one of us to make use of the sicknesses and distempers of the body of the unserviceablenesse of the creatures much more of the stirring of lusts within us rebelling against the law of our mindes and leading us captive unto sin yea of the blindnesse and ignorance of our hearts to bring our selves to greater detestation of sin a more careful watch over our own hearts that we may avoid or suppresse all motions thereunto a greater abasement and humbling of ourselvs in the sight of God that we may work out our salvation with feare and trembling and lastly may be stirred up to a more earnest longing after heaven where sin being removed from us we shall enjoy all things in their full perfection VERSE 19. IN the sweat of thy face With hard labour which causeth both sweat and wearinesse wheras his work in Paradise was easie and
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.
their sins 141 Men must be dealt withall in plain terms before they will be brought to acknowledge their sins ibid. Whosoever will convince a man of sin must charge him with the very act in which he hath sinned Page 142 In sinful acts our hearts ought onely to be fixed upon our own Actions 143 The breach of Gods Commandement is that which makes any act of ours a sin ibid. Verse 12. No man can bear out sin before God 146 When mens sins are manifest yet they will labour to extenuate them what they may 147 A man in this state of Corruption Respects none but himself 148 Seducers are justly chargeable with all the sins committed by those that are seduced by them 149 It is usual with men when themselves have committed the sin to lay the blame upon God 150 It is usual with men to cast Gods Blessings in his teeth with Discontent 151 Men may easily by their own folly turn the Means ordained by God for good into snares for their destruction 152 It is dangerous to embrace any motion presented unto us without examining the ground of it 153 Verse 13. No Actor in any sin can escape Gods discovery 155 Mens sins must be so far manifested as may conduce to the Advancing of Gods glory 156 A good mans heart ought to be deeply affected with the sense of his own sinne 158 The seducing of ones nearest friends is a foul heart-breaking sin ibid. Sin and the enticements thereunto are dangerous Deceits 159 Verse 14. God will not reason the case with such as he destinates to destruction 164 Whosoever hath an hand in sin shall be sure to have a share in the punishment 165 Every instrument in the acting of sin is liable to Gods Curse ibid. One mans punishment ought to be other mens instruction 166 God layes his Judgments upon no Creature but upon just desert ibid. Gods Curse upon any creature is the fountain of all Plagues 167 It is usual with God in his Judgments to point at the sin for which they are inflicted 168 It is onely sin that makes one more vile then another ibid. It is a shameful abasement to be glewed to the Earth 169 Verse 15. Mans Salvation is Satans grief and vexation 175 Gods indignation is never so much kindled against the Wicked that he forgets his Mercy towards his Own 176 Gods Mercy towards man in the Means of his Salvation proceeds meerly from Himself ibid. God Sanctifies all those whom he Saves 177 It is an Effect of true Sanctification to hate both Satan and all that bear his Image 178 Whosoever truly abhors sin must needs hate the very instruments of Evil. 179 Godly men the more they are acquainted with sin and sinners the more they abhor them ibid. Sanctification is the work of Gods Spirit 180 The work of Grace wroughts in the heart of man is unresistible 181 The work of mans Sanctification is not forced upon him ibid. The state of man into which be is now established by Grace is unchangeable 183 Hatred and Enmity is the fruit of sinne ibid. Satan is the Authour of all envy and malice against Gods Children 185 The Malice and Hatred between the godly and Satan is by Gods Decree ibid. God directs the malice of Satan against the godly to their good at the last 186 God supplyes most comfort to those that most most need it 187 God is able to strengthen the weakest of his Servants and against Satan all his Power ibid. The greatnesse of mans sin is no â—â—rre to Gods Mercy 188 Gods Mercies are bestowed on the godly and to their posterity after them ibid. The Promises of Mercy and Grace belong onely to the Holy Seed 189 Onely godly children are worthy to be accounted Children 190 Wicked men be the Devils Children ibid. There is irreconcileable hatred between the godly and the wicked 191 Enmity and Malice against godly men is an evident mark of a child of the devil ibid. Christ is truly the womans Seed 192 Christ in the dayes of his flesh was in his own Person wounded by Satan and his instruments 193 Christ suffered nothing in his Person but what God had before decreed 194 Though Satan wounded Christ yet he could not conquer him ibid. Christ and all that are members of his body are one 195 The Members of Christ may suffer by the malice of Satan 196 Christ in his own Person takes up the Quarrel of his Church against Satan and all his Agents 197 The wounds which the Members of Christ receive by the hand of Satan shall not be mortal 198 The Combat between Christ and Satan shall end at last in the Total subduing of him 199 Christs Victory over Satan is not for himself alone but for all his Members 200 Verse 16. All the Afflictions of Christs Members are dispensed unto them under the Covenant of Grace 202 God hath not freed his children from the Afflictions of this life 203 God in his Afflictions to his children hath mixed with their bitternesse some sweetnesse of mercy 205 God hath mixed Bitternesse with the Blessings of this life 206 It is the Wifes Duty to be subject to the will and direction of her husband 207 The subjection of the Wife to the Husband must be in the inward affection of the heart 208 Verse 17. The Curse upon all Creatures proceeds from the Will and Decree of God 209 It is our own sin that brings the Curse of God upon all that we enjoy 210 The greatest of all Creatures are under Gods Command 211 The Curse of God upon the Creatures is a part of Mans punishment ibid. Mans life in this world is a life of pain and sorrow 212 The Short pleasures of sin drawes after it a Long punishment 213 Mans Food is out of the Earth ibid. Verse 18. Thorns and Thistles are the Effects of Gods Curse upon man for sin 214 As we are more or lesse serviceable unto God so we may expect the Creatures to be service able to us 215 God makes good his Promises by which he hath engaged himself unto us c. ibid. Though God restores us his Blessings yet we enjoy them with some abatement 216 Verse 19. Mans Emmployment in this life is in painfull Labours 118 There is profit in all the Duties which God enjoyns us 219 Whatsoever we undertake in obedience to Gods Command shall not want effect 220 Gods Sanctions are certain as well of Judgment as of Mercy 221 Though God hath freed his children from eternal death yet he hath left them under the sentence of temporall death 222 Mens bodies are base every way c. 223 The disposing of mans life is in Gods hand 224 Death is certain to all men ibid. The Judgments of God are Just and Equall in all things 225 Verse 20. God leaves not his Children without means to support them 226 The Grace which God works in his Childrens hearts is Faith 227 Gods Promises must be embraced by Faith 228 A godly man must be careful to preserve memorials of great mercies 229 It is fit in giving Names to make choice of such as may give us something for our direction ibid. Verse 21. The Cloathes that we wear are Gods provision 230 Necessary Provision is as much as we can look for at Gods hand 231 Our Cloathes are borrowed from other Creatures ibid. Verse 23. God withholds from us many Blessings for our good 233 When men have broken out into one sinne they are in danger to fall into another ibid. God oftentimes prevents mens falling into sin 234 The surest way to prevent mens falling into sin is to be far from the Allurements that entice them unto sin 235 Men are naturally apt to think themselves safe in the performance of outward acts of holy Duties ibid. God cannot endure the defiling of his Ordinances 237 No Blessing so firmly assured to us whereof sin may not deprive us 238 Mens Dwellings and Employments are both assigned by God 239 God leaves Remembrances to mind us what we are 240 Verse 24. Gods Judgments are to be remembred carefully 241 God loves to leave Monuments both of his Mercies and Judgments ibid. In searching into Gods Judgments our care must be to observe the Cause of them 242 The best of Gods Servants have need of the Terrours of his Judgments ibid. It is a great help to be informed by sense of those things that are to work effectually upon our hearts 243 The Angels themselves are ministring spirits for the good of the Saints p. 244 There is no means to escape Gods Justice if men walk on in a course of Rebellion against him ibid.