nature of the creature which makes us so easie to be beguiled by the outward appearance least of all do we know the issue and event of things a secret which God reserved in his breast Isa 41.22 23. The second reason is the corruption and froward perversenesse of our wills moved by our natural lusts which encline to evil rather then good to darknesse rather then light and consequently both to think well of them and to make after and embrace them Let no man then lean to his own wisdom in a matter of so great importance as is the choice of his own happiness which even heathen men themselves have discovered by their own experience to be insufficient for the chusing of that which is truly good as it must needs be seeing it is enmity against God Rom. 8.7 who only is good and therefore averse from embracing and choosing him out of whom there is nothing but misery and destruction Let every man then that desires true happinesse abandon his own understanding and take advice from God as the wise man directs us Prov. 3.5 6. who gives true wisdom Prov. 2.6 gave David that counsel to choose such a lot unto himselfe as satisfied his soule Psal 16.7 and shewes us what is good Mic. 6.8 and hath promised to teach such as feare him the way that they shall choose Psal 25.12 to guide them by his counsel and bring them to glory Psal 73.24 not only directing them the way but causing them to walk in it and keeping them by his power to salvation Only men must become fooles that they may be wise as the Apostle directs 1 Cor. 3.18 If we consider the grounds which Eve builds upon when she takes and eates this forbidden fruit we shall finde that she is grossely mistaken in them both First this was no good Conclusion that she draws out of the pleasant shew that the fruit had to the eye that because it appeared to be good therefore it was good Secondly much lesse would it follow that because it was good therefore she might take and eate having been forbidden to do so by God himself For we have no warrant to make the attaining of our own good the ground either of our own choice or of our endeavours The Will and Warrant of God whose all things are is our rule to direct us what to take or leave so that only that is good to us which he allowes us and we must have an eye both to Gods honour and the good of others without due respect whereunto it is unlawful to desire any particular good unto our selves These errours of the woman may give occasion to 10 OBSERVE It is agrosse evil to choose not what is granted us but what we like especially out of respect to our selves in particular Observe 10 GOd layes an expresse restraint upon his own people forbidding them to do what was good in their own eyes and commanding them to observe what he shall direct Deut. 12.8 11. therefore Joseph refuseth to yield to his Mistresse because that his Master though he trusted him with all his affaires yet had denied her unto him as being his wife Gen. 39.9 And the Priests upon that ground withstood King Vzziah when he would have offered incence in the Temple because it was not permitted to him 2 Chron. 26.18 as little warrant have we to seek such things as are good only to our selves without respect either to Gods honour or to the good of others seeing to do well to ones selfe is a character of a carnal man Psal 49.18 The reason of both is evident For First men being creatures and therefore having their total dependance on God that made them cannot or ought not in reason to be limited by their own will but must in all things be ordered by the Will of him on whom they totally depend it being absolutely necessary that he that gave their being should give them the measure and rule of their desires Secondly God created not men for themselves but for his own honour Prov. 16.4 which is much advanced when men acknowledge his Soveraignty Wisdom and Goodnesse by consenting and choosing to be and do what he appoints them and by subjecting their own good unto his glory and honour and to the good of his servants Let it be our rule in seeking any thing that pleaseth our phantasie to enquire before we fix our desires upon it whether it be of those things that are permitted unto us by God or no as namely to be rich to be advanced above others to be in place of emploiment to search into some kindes of knowledge to enjoy some kindes of pleasures and delights for if we be not permitted to ask any thing but according to Gods Will 1 John 5.14 Surely we are not permitted to desire it much lesse to seek or endeauour to obtain it Secondly let us in like manner enquire what advantage may come by that which we desire unto our brethren the Church of God and what honour God may receive thereby and in the last place what true good it may bring unto our selves seeing we know that it is our duty in things that we take in hand to seek Gods glory above all things and next to that the good of our brethren 1 Cor. 10.31 33. As being 1. Obliged thereunto by our subordination to God 1 Cor. 6.20 2. And the best meanes to assure our prospering in what we undertake when by submitting to Gods Will and seeking his glory we engage him to further our endeavours as he promised Joshuah Josh 1.8 3. And assuring us of a full recompence of reward hereafter Hebr. 10.36 The degrees and steps by which lust bred in the womans heart brought her on to the act of rebellion are worth our noting First she saw then she took and lastly she did eate of the forbidden fruit Whence 11 OBSERVE Last once conceived will at last bring forth actual sinne in full perfection Observe 11 JAm 1.16 Thus Achan when by seeing the wedge of gold he was moved to covet it takes it away and hides it Josh 7 21. But the sons of God taken with the beauty of the daughters of the sons of men marry them Gen. 6.2 So it fell out in Hamors defiling of Dinah Gen. 34.2 and thus it happens alwayes unlesse God over-rule it as he did in preserving Sarahs honour in Abimelechs house Gen. 20.6 either by subduing the lust by the power of his Spirit which fights against the lusts of the flesh Gal. 5.17 or at least by restraining it as he did in Laban Gen. 3.29 or crossing it by advice and counsel as he did Davids intention of killing Nabal 1 Sam. 25.33 34. or by denying and taking away opportunities to act it as he hindred Herods purpose of killing Christ by the wise mens returning another way and by Josephs flight with the childe into Egypt or by interposing of some crosse impediments in the way as he prevented Sauls taking of David by an
and hereafter be partaker of Eternal glory having been used as an instrument for Gods service Let all those lay it to heart that delight in Idlenesse and therein not only walk inordinately 2 Thess 3.11 but besides corrupt their own minds destroy their bodies trouble their neighbours and help to ruin society These are indeed the Moaths and Caterpillers of the Earth living upon the sweat of other mens browes whose portion is shame and misery at present and vengeance from God hereafter without repentance Now it was God Himself that appointed Adam this employment Whence 2. Observe Mens Callings and Employments are by Gods own Appointment Observ 2 FIrst the Calling God appoints either expresly by his Word as the calling of Husbandmen Gen. 3. of Magistrates Numb 11.16 Rom. 13.1 Ministers Exod. 28.1 Souldiers Exod. 17.9 Or by warranted Examples as feeding of Sheep and other Cattel Merchandise all sorts of Manufactures and the like Or else such as have been enforced by necessity which seems to be the ground of many Callings now in use Secondly the designation of men unto particular callings is also from God either immediately as Moses and Aaron Bezaleel Aholiab Gideon the Prophets and Apostles or by the Ministery of Angels as Philip was by an Angel from a Deacon called to be an Evangelist Act. 8.26 Sampson appointed to be a Judge Judg. 13.3 John Baptist to be Christs Messenger Luke 1.17 Or most usually by the election and choice of men directed therein either by expresse commission from God by Word of Mouth as Moses was to choose Joshuah to succeed him Elijah to anoint Elisha Samuel Saul and David and the Prophet John Or by marking out the men by special extraordinary endowments as Bezaleel and Aholiab or most commonly by that ordinary wisdom and discretion which God hath given Parents Guardians and Magistrates to choose out fit employments for such as are under their government so the Elders of the Church called by the Apostles or the Church with their advice and assistance are said to be set over the Church by the Holy Ghost Act. 20.28 Good reason it should be so seeing 1. We our selves are Gods and consequently to be disposed of by him every way 2. And the work in which we are employed is his service Col. 3.24 3. And the abilities by which we are enabled to perform it are his gifts Isa 28.26 4. And the successe in the work must be by his blessing Psal 127. 5. And the recompence of the service must be his reward Eph. 6.8 Col. 3.24 Let every man then in his Calling so carry himself as Gods servant 1. Undertaking it by his warrant either by Publique or Private direction or by bestowing on us Abilities for the employment or by presenting Opportunities outwardly or moving us Inwardly by strong constant and regular inclinations thereunto 2. Walking in it with Fear Fidelity and Chearfulnesse Eph. 6.6 7 8. 3. Guiding himself by the rule of Gods Word directing him either by particular precepts or by general rules 4. Ayming therein at the right end seeking not so much our good as the good of Community 5. And abiding therein till God Himself discharge him 2 Cor. 7.20 either 1. By taking away the use of the calling it self as of a Souldier in time of peace or by disenabling him either in body or mind to follow it as Nebuchadnetzar was forced to cease ruling when he was mad 3. Or by withdrawing his needful maintenance they cannot serve at the Altar that cannot live of the Altar 4. Or by furnishing the person with Abilities fitting him with opportunities or urging him by just occasions to undertake some more serviceable employment This is truly to abide with God in ones Calling 1 Cor. 7.24 But what need was there of Adams labour in Paradise which was able sufficiently to maintain and supply him with all things convenient either for necessity or delight without his labour or what need he labour at all who was Lord of the whole world yet we see God layes this employment upon him to dresse and keep this Garden Whence 3. Observe Duty and not Gain to our selves is or should be the ground and scope of the undertaking of all our particular Callings Observ 3 THis Duty we owe 1. To God whose we are and to whom we must be accountable for all that we do whence the Apostle requires every man to continue in his place because he is called of God 1 Cor. 7.20 as being there in the servants of God or Christ Eph. 6.7 2. To men serving one another thorough love labouring not so much what is good to our selves as what is good generally to others with our selves Eph. 4.28 not seeking our Own but the profit of many 1 Cor. 10.33 This is a truth founded upon the Principles of Nature as appears by the account the world makes of such men as labour out of Conscience and Duty with respect to the Common good as appears in the examples of Jehojadah 2 Chron. 24.16 Mordechai Hest 10.3 and the base esteem that it hath of such as do all things in relation to their private advantages and pursue only the wayes of their own gain It is true that men May and Ought to aym at Competency for the maintaining of themselves in their employment without which it is impossible for them to do service therein Nay when God so blesseth their labours that they find an overplus above their needful expences they may lawfully lay up for themselves and their posterity after them as Abraham did for Isaac and Isaac for Jacob. But that respect to the enriching of themselves or theirs should neither be the ground of undertaking nor the rule of managing any mans employment as being contrary to all grounds of Religion and destructive to Community 1. Because it guides all our actions and excludes all Justice and Mercy towards our Brethren 2. It shuts us out of all hope of recompence of reward from God whom we serve no longer then we deny our selves and serve one another through Love Let every man then be careful to undertake and enter into his particular Calling 1. Upon a right ground as one called thereunto by God though not immediately yet by such means as are warranted by him 2. And to propose unto himself therein a right End not so much the enriching of himself as the serving of others through love and advancing the common good Considering 1. That we are not our Own but his who hath Created Redeemed and doth Continually preserve us who therefore only hath power to dispose of us at his own pleasure and to whom only we are to yield obedience in doing his Will even in the services of men Eph. 6. bringing forth fruit unto him Rom. 7.4 acknowledging when we have done all we can that we are unprofitable servants Luke 17.10 2. Our obligation to our brethren we are members one of another and therefore ought not to have any thing apart unto our selves 3.
means not only quickens us when our hearts be dead but besides 2. makes our service more acceptable For the Lord loves a chearful giver 3. Keeps down the swelling of our hearts when we look upon all our services as debts for what we have received Again observe in this the order that God first enjoyns the manto labour in the Garden and then gives him liberty to eat of the fruits of it to point out the way by which he may have the better title to that whereof he should make use to labour for it first and to enjoy it afterwards Whence 2. Observe Mans Labour about the things of this life gives him a good title unto that which he enjoyes Observ 2 NOt by any right of our own that we gain thereby but by Gods free grant who allowes us all things under that condition Gen. 3.19 And promiseth it as a special blessing upon his own Children They shall eat the labours of their own hands Psal 128.2 And the Apostle calls that only our Own bread for which we labour denying food to those that live idle 2 Thess 3.10 as having no title to it at all There seems indeed some title in Equity to allow men a share of that which they have although as Gods instruments produced by their own labour whence God gives even unto Oxen an allowance out of that corn which they tread out 1 Cor. 9.9 And every Master allowes his servant food when he hath done his work Luk. 17.8 as well for recompence of his labour past as both to encourage and enable him to his work afterwards which otherwise without such allowance he cannot be able to continue See Chap. 1. ver 29. Observ 4.5 Now if we compare and lay together this Commandement to the Man to labour and the Grant that he shall enjoy and make use of the fruits about which he labours we may further 3. Observe All Mans Labour and Service is for his own Good Observ 3 IN outward things Solomon tells our labour is but for our mouth Eccl. 6.7 that is for the supplying of our own necessities for this present life in food clothing c. So that either we have the fruits of our labours to our selves in particular or if they be directed to a common good seeing we are all concerned therein the benefit returns unto us at the second hand as the food which the hands labour for though it be first received into the belly yet the strength and nourishment which is received thereby is imparted to them as well as to other members of the body As for other duties of the services which God require we know we have our fruit in holinesse and the end everlasting life Rom. 6.22 so that in all things we may truly say with the Church That we serve him for our own good Deut. 6.24 For as for God our righteousnesse profits not him at all Job 35.7 as our wickednesse hurts him not So that we may truly say as our Saviour directs us Luk. 17.10 that When we have done all that is required of us we are Unprofitable servants to God at least though we may some way profit men Let this encourage us to all duties of service unto God and Man The merciful man doth good to his own soul Prov. 11.17 1. By exercising it in vertuous and holy motions and actions at present and thereby encreasing and strengthening the habits of Grace 2. By getting interest thereby in a sure reward when the time of refreshing shall come by Gods gracious promise so we make not that but the honour of God the scope of all our holy endeavours as we are required Matth. 5.16 See Christs promise Joh. 12.26 To consider Gods dealing with Adam somewhat more particularly God intending to deny unto Adam the use of one of the Trees of the Garden before hand grants him the free use of all the rest that by the consideration of what he enjoyed he might the more willingly be contented to bear the want of that which was withheld from him Whence 4. Observe The best way to quiet our hearts in observing what we want is to set before our eyes what we do enjoy Observ 4 THus Elkanah goes about to satisfie his Wife Hannah being troubled for want of children by setting before her the love of himself who was her husband And Davids heart distempered by the consideration of wicked mens prosperity which he wanted was never quieted till he considered that God held him by his right hand guiding him at present by his Counsel that he might afterwards bring him to glory Psal 73.14 23. Let us carefully make use of this means to allay the distempers of our hearts raised often in us by the Art and Malice of Satan by setting before us what we want If we grudge at resting the Sabbath day remember the six dayes which are allowed us for our labours Set before our eyes the liberty of using lawful delights against the restraint from vain pleasures the enjoying of Grace against the want of Wealth Honour from God against the scorns of men Inward peace against Outward troubles the enjoying of many friends left us against the losse of some taken from us Thus Countermining Satan who finds no other means both to disquiet our hearts by murmuring and discontent and to wrong God but by concealing and hiding from our eyes the blessings which we have received and by fixing them upon and enlarging our wants In this case it will be needful for us not onely to fix our eyes upon the mercies themselves which we have received but to enlarge them by the consideration of Gods free bounty in bestowing both that which we had no right unto of our selves and that without any desert of ours at all The Grant it self is to be considered in the next place laid before us enlarged every way both in the variety of the several kinds of the choyce fruits which were given and in the free liberty to enjoy them Fully and Continually implyed in that phrase Eating thou mayest eat Whence 5. Observe The provisions which God allowes us even for this present life are manifold and of wonderful variety Observ 5 ALl Herbs and Fruits Beasts Fishes and Fowles for our food and nourishment Wooll Flax Silks Furrs and Skins of Beasts for our Clothing Variety of Materials for building and furnishing of our houses besides provisions for Medicine and Defence yea for Pleasure and Delight And this God doth 1. Because our wants are various 2. Every several Creature is Defective and Insufficient to all things 3. To set out before us the riches of his treasures that we might admire the more the riches of his All-sufficiency and to affect us with the more feeling taste of his bounty expressed unto us so many wayes in those various comforts wherewith he supplyes us Let the consideration hereof cease our murmurings quench our unsatiable desires and warrant our sober and seasonable use of and rejoycing in our store
when they had attained it So that we may thence 12 OBSERVE The searching after the knowledge of unnecessary things is one of Satans snares and unprofitable to us Observe 12 Hence it is that the Angel denies to discover some secrets to Daniel Dan. 12.9 13. as likewise our Saviour Himself denies to discover the time of the day of Judgement unto his Disciples Mark 13.32 and the time of the restoring of the Kingdome of Israel to his Apostles Acts 1.7 as a thing unlawful to enquire after or what should become of Saint John to Saint Peter John 21.21 22. as being a thing that concerned not him to know The reasons may be 1. Because the searching into things not revealed must of necessity be joyned with some unthankfulnesse for the knowledge of things that are revealed 2. We know knowledge of it selfe pusses up where it is not sanctified 1 Cor. 8.1 and we have no reason to expect that God should blesse what he hath not granted no more knowledge unlawfully gotten then stollen goods seeing all blessings are annexed to acts of obedience in those things which God hath warranted and commanded Let us then learne to be wise to sobriety as the words Rom. 12.3 may not improperly be rendred contenting our selves with the knowledge 1. Of such things as God hath revealed in his Word which belong to us Deut. 29.29 2. Which are most proper and useful to us as our Saviour intimates in his answer to Saint Peter John 21.21 22. Thus Solomon begs of God understanding to judge the people over which God had set him 1 Kings 3.9 a Petition which God highly approves and grants in a large proportion 3. As are profitable to edification both of our selves and others See Eph. 4.29 these the Apostle calls wholesome words 1 Tim. 6.3 as for the searching after the knowledge of future events which God hath sealed up in his own breast and oppositions of Sciences 1 Tim. 6.20 they must needs occasion 1. Unprofitable expence of time 2. Needlesse distraction of our thoughts 3. The neglect of searching into things more useful and needful for our selves and others 4. And tends to ungodlinesse the nourishing of pride contention and the like and are the very baites and snares of Satan If we consider the Promise which Satan tenders to the woman to allure her to rebellion we may easily discover how vaine and unprofitable that had been which he here offers unto her if she had or could have gained it and from this particular may take notice of the rest of his offers And 13 OBSERVE The Promises of Satan or his Agents are of such things as are either evil or unprofitable Observ 13 SUch was that of Jezabel to King Ahab to give him Naboths vineyard 1 Kings 21.7 which proved to be the ruine of himself and his family Like unto this are the promises of those wicked wretches to such as they desire to seduce to fill their houses with spoile by laying wait for innocent blood Prov. 1.13 and of the same nature is the promise of the whore to the young man whom she tempts to lewdnesse to give him his fill of love Prov. 7.18 she should have said of filthy lust Those things thus tendered and promised are either evil in their own nature as that of the whore and the drunkards Isa 56.12 of the devils to witches to help them to destroy and do mischief Or at least they bring evil after them as riches reserved to men greedy of gaine for their hurt Eccl. 5.13 nourishing pride security voluptuousnesse carnal confidence and the like besides the piercing of the heart thorough with many sorrowes 1 Tim. 6.10 neither indeed is it possible that it should be otherwise for who can hope for good things from evil men or profitable things from such as are unprofitable both to themselves and others Let no man then suffer himself to be beguiled and led away by such faire promises of the favour of great men encrease of wealth enjoying of varietie of pleasures and the like which the men of the woâ— so much look after tendered unto us by wicked men and that usually in a way of sinne But every man advisedly consider 1. The nature of the things themselves that are offered unto us which we shall finde to be such as can neither make us good nor much lesse happy 2. What they promise in them which is only the having not the enjoying much lesse the holy use of them without which they can do us no good 3. Under what condition they are offered unto us which we shall finde usually to be the committing of some sinne or the neglecting of some good duty or other 4. Take notice with what affection they tender them unto us questionlesse those that love us not cannot promise or bestow any thing on us out of any true desire of our good but either to serve their own turnes or to draw us if it may be to the same wicked practices which they themselves delight in 5. Let us seriously consider what the issue and event must needs be at the last when we have wearied our selves in vaine to become fooles at the latter end Jer. 17.12 complaining when it will be too late to help it Prov. 5.11 Let us therefore hearken unto God whose promises are 1. All of them Yea and Amen 2. Of things truly and in themselves Grace and Glory and every good thing Psal 84.11 3. Tendred unto us out of true love that he may do us good at the latter end Deut. 8.16 4. And that under the condition of serving him for our owne good Deut. 6.24 having at present our fruit in holinesse and hereafter the end everlasting life Rom. 6.22 so that our soule shall blesse the Lord that hath given us counsel Psal 16.7 whence experience shall shew us that it is good to draw near unto God Psal 73.28 To move Eve the more effectually Satan sets before her the high degree of honour unto which that knowledge which might be gained by eating this forbidden fruit would advance her that she should be as God So that we may here take notice whereunto Satan labours to draw the mindes of wicked men and may 14 OBSERVE The special end that Satan perswades wicked men to aime at is that they may be as Gods Observe 14 THis was not only the high thought of the proud King of Babel Isa 14.13 14. or of Antichrist his Antitype 2 Thes 2.4 but is the desire of every wicked man to have or do that which is peculiar to God himselfe 1. To excel alone and to get themselves a name that may be admired and spoken of by all men not only the builders of Babel Gen. 11.4 and Absalom 2 Sam 18.18 but generally all proud men as they are described unto us Psal 49.11 2. To be independent and to have sufficiency in their own hand as that foole thought himself to have Luke 12.19 which is the desire of all covetous persons 3.
and the thoughts of his heart to all Ages Psal 33.11 and his Word or Decree brings to passe whatsoever he will Depend upon that Word with the Prophet David Psal 130.5 as being in it self unchangeable Isa 45.23 as God himself is that utters it Mal. 3.6 who will not alter the Word that is gone out of his lips Psal 89.34 whether it be for good Numb 23.19 or for evil Numb 14. comparing verse 12. with 25.35 And is as effectuall in the event 2 King 10.10 much more than the word of Kings Eccles 8.4 because he is strong and faithful that utters it Trust in it then firmly it is surer than the strongest Evidences And fear it it is firmer then the Lawes of the Medes and Persians Light is the first of all the Creatures that God makes as being it self most generally useful especially to the end which God principally aimed at which was to make all the rest of his works Visible and thereby capable of observation which was the principal end wherefore he made them This Light being a Creature must needs infinitely differ in nature from that Eternal brightness which God who only hath Immortality is said to dwell in from all eternity 1 Tim. 6.16 In what body it was fixed and how spread over the face of this unformed masse it is not easie to conjecture especially seeing at present we know not the way where the Light dwelleth Job 38.19 nor needful to enquire after seeing the Holy Ghost passeth it over in silence Only because all the works following must needs be created in the Light which was created before them all We may 3. Observe God loves to do all his Works in the light Observ 3 AS he dwells in the light 1 Tim. 6.16 The manner indeed of his working is secret and not observable or visible to men but the work it self is brought forth into the light and made manifest to all He declares his strength Psal 77.14 and his righteousnesse Psal 58.11 92.2 and hath therefore published in his Word the rule by which he proceeds and the end at which he aimes in all that he doth and hath besides planted in all men a light of understanding by which they may both comprehend and judge of all his works Reason 1. Because his work is Perfect Deut. 32.4 and therefore able to endure the light John 3.21 which none hide their works from but evil doers verse 22. 2. Because one special end of all his works is that he might be known In and By them Rom. 1.20 and be honoured for them Psal 111.2 3 4. 145.10 11. for which cause he hath also left his most memorable works upon record to posterity that men beholding all his wayes might know and fear him and trust in him Psal 78.6 7. Let us then search into and heedfully observe Gods works which is the duty and practice of all those that have pleasure therein Psal 111.2 A study 1. Pleasant 2. Profitable 3. Necessary both by Gods Command and because they nearly concern our selves Unto the true understanding whereof there needs Outwardly the direction of the Word Psal 73.16 17. and besides that Inward light of the Spirit which discovers unto all the Counsels of God as far as they concern us Let us also after Gods Example Walk and Work in the light 1 Joh. 1.7 as being Children of the Light Ephes 5.8 ordained by God to shine as Lights in the world Phil. 2.15 that our works being seen of men they may glorifie our Father which is in Heaven Matth. 5.16 doing those things that may abide the light and be approved by it Joh. 3.21 and setting all that we do before the light of our own consciences and before Gods presence Psal 139.23 24. Yea if need be before the faces of all men when Gods honour and our own necessary justification and the credit of Religion thereby require it at our hands Otherwise even works of the light are to be done in secret Matth. 6.3 unlesse the encouragement of other men or the necessity of the work it self require the performance of it in a more publick manner As even modest women choose rather to uncover their breasts before others than to suffer their children to cry for hunger In this Relation although the way where the light dwelleth be not discovered unto us yet the Author who Created it is expresly mentioned Light as well as all other Creatures was the effect of Gods decree Whence 4. Observe Light as well as all others Creatures is the Work of God himself Observ 4 IN many respects resembling him that made it as being Glorious Spiritual Pure diffused in an instant searching all places and useful for Direction and Comfort Thus both the light it self and the Sun that carries it are both prepared by God Psal 74.16 Isa 45.7 How much more is God the Author of VVisdom and Understanding the Inward light of the soul seeing he is the Light that enlightens every one that comes into the world John 1.9 but more of his own children whom he enlighteneth with that true knowledge of the glory of God in the face of his Son Jesus Christ 2 Cor. 4.6 Let all men then seek the Light of VVisdom at Gods hand as we are directed Jam. 1.5 Ephes 1.17 18. and that by the meanes which he hath ordained his VVord especially which is a light Prov. 6.23 shining in a dark place 2 Pet. 1.19 enlightening the eyes Psal 19.8 and directing the steps Psal 119.105 and yet not comprehended by the darknesse John 1.5 which rests upon the hearts of all them that remain in their natural condition and that this light may be discerned the eyes of the mind must be opened by the Spirit which must be begged of God by fervent and frequent prayer as David prayes God to open his eyes Psal 119.18 Let us acknowledge the light as a speciall blessing from God without which our life were both Uncomfortable and Unprofitable and all the Creatures to us for the most part unserviceable as we see in the Egyptian darknesse which fixed men to their places that they moved not for three dayes Exod. 10.22 23. and was an immediate fore-runner of a greater plague Much more let us acknowledge the light of our minds to be his blessing who hath opened our eyes and shined into our hearts when he hath left the rest of the world to perish in their ignorance Our thankfulnesse for so great a mercy ought to be manifested by walking in that light and perswading others to walk in it with us Isa 2.5 We cannot but take notice that God brought this Light out of Darknesse for there was nothing but darknesse upon the face of the Deep when God commanded this light to shine forth as there was nothing but deformity till God brought beauty into the world Whence 5. Observe God can and often doth bring Light out of Darknesse Observ 5 AS he doth daily by renewing the light of the day after the
as in the fruits of Gods Blessing but as in the effects of our own endeavours and let it check our vain and dangerous Confidence which makes us trust in our own wisdom and power and burn incense to our own net and yarn that we may ascribe the successe of all our labours about the things of this life unto God alone who is indeed pleased to make use of our heads and hands in the Conservation of his Creatures but 1. Rather to keep us doing then because he needs our help 2. That finding by experience how little our labours work to the producing of any effect we might rejoyce in him who worketh all things by his mighty power and not in our selves 3. And thereupon might be taught to depend upon him and serve him when we observe the successe of our labours to be the effect of his power and not of any ability of ours 4. To abase and humble us in busying our selves about the service even of those Creatures that he hath put under our feet All which he hath ordained onely for a short time whereas hereafter all mens labours as well as all other meanes shall cease with the use of those Creatures which are supported by them and God shall be All in All. VERSE 16. ANd the Lord God Himself in Person the same God that had planted the Garden and bestowed it upon the man for his possession and dwelling so that the Name of God seemes to be mentioned in this place as well to set before us the strictnesse of this restraint that it was laid upon man by the Authority of God Himself which also the woman insists on in her answer to Satan Gen 3.39 As withall to set out the Equity thereof as being laid on him by God who having both planted and stored the Garden and freely bestowed it on him had full power and liberty to give out of that which was every way his own what he pleased to withhold what he thought good and consequently manifested his infinite Bounty and Goodnesse in bestowing all the rest of the fruits and denying man onely this one Commanded the man or to render it word for word Commanded upon the man And it is noted by some that when that preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added to the word Tzavab which is usually rendred Commanded It signifies a restraint as the same phrase is used Isa 5.6 This is out of question that here the word Commanded must be referred to the latter clause of the next verse following for the Command to the Man was not to eat of all the rest of the fruits which was rather a Grant or Permission then a Command but onely to abstain from that fruit that was forbidden The man The word Adam may include both Sexes in this place as well as one we are sure it doth so Gen. 5.2 He called their name Adam speaking both of the Man and Woman So that for ought appears to the contrary the Commandement might be and it is most probable was delivered by God Himself unto Eve as well as to the Man although it be not certain that it was so Of every Tree That is of the fruit of every Tree So that the Grant of those fruits to the Man is inlarged in two Circumstances First that it extended to every Tree And Secondly to the enjoying of them fully as we shall see anon This large extent of Gods Grant is the more carefully to be observed that we may in the next Chapter take notice how grosly and palpably God is wronged both by the Devils captious inquiry yea because God hath said Ye shall not eat of every Tree and by the Womans Scant and Maligne expression of the Grant in her Answer to Satan Of the fruit of the Trees we may eat Leaving out both the Circumstances in this place that commended the largenesse of the Gift namely that they were allowed to eat of Every Tree and to eat Freely Thou mayest freely eat Or eating thou mayest eat An Hebraisme of speciall force pointing out sometimes the Certainty sometimes the Continuance sometimes the Intention of an action All which perhaps or perhaps the two last may be intended in this place God allowing man to eat Daily and Plentifully even to Satiety of all those pleasant fruits of the Garden This large Gift of God to man is delivered and expressed marvellous aptly if we take notice of the Order wherein it is here placed by the Holy Ghost being added immediately after the Commandement of dressing the Garden as an incouragement to the Man unto that labour whereof the fruit and benefit should return unto himself alone So that the Easinesse and Equity of that Commandement is manifested in this that man was to labour for his good And it is likewise prefixed before the restraint that followes to manifest Gods Bounty and Goodnesse even therein that out of such infinite variety of choice fruits God withheld from him only one Tree and that too as we shall see hereafter for his good that by it he might be still admonished to look unto the Will of God as the rule of all his actions By the like Circumstance God intimateth the reasonablnesse of his restraint from labour on the Sabbath day because he had allowed Man six daies for the dispatch of his own affaires The scope of the Holy Ghost in setting down Gods Grant of all the fruits of Paradise unto Adam before he mentions the restraint or forbidding the eating of the Tree of Knowledge of Good and Evil that he might the more chearfully submit unto Gods Will in denying him but One Tree when he had so freely and fully allowed all the rest may warrant us to 1. Observe The Sense and Experience of Gods Goodnesse is the best meanes to encourage us to chearful obedience unto Gods Will. Observ 1 UPon this ground the Lord before his Law prefixeth the mention of his Peoples deliverance out of Egypt Exod. 20.2 And Moses beats often upon that Argument to quicken the People to Gods Service as Deut. 6.10 and 11.7 8. And the Lord severally threatens his People if they serve him not with Gladnesse for the abundance of all things Deut. 28.47 Indeed nothing is so forcible to constrain as love 2 Cor. 5.14 Which is grounded upon experience of Gods Love unto us manifested in his large bounty towards us Let it direct every one of us to quicken and strengthen all our hearts by that motive to every duty 1. Let us keep by us a Catalogue of Gods Mercies both General to his whole Church and to our selves in Particular 2. When we find out hearts dull and sluggish in the duties of Obedience let us labour to quicken them by setting all his favours before us considering how great things he hath done for us 1 Sam. 12.24 3. Upon every fresh Mercy let us renew our engagements and resolutions to constancy and Chearfulnesse in Gods Service as we see David doth Psalme 116. This