propose unto himselfe his own good as his only scope without any respect unto Gods honour at all Secondly he moves the woman to seek to the creature as the means to procure unto her that which she desired namely to eat of this fruit forbidden as having in it a secret vertue to make her wise even like unto God Himself The forcible arguments by which he perswades thereunto we shall examine anon For the present let us take notice of Satans Art by which he labours to settle mans heart in a resolved Apostasie from God unto which he makes way by fixing it wholly upon the creature without any respect unto God at all Whence 8 OBSERVE Mans leaning to the creature must necessarily utterly divide his heart from God Observe 8 NO man saith our Saviour can serve two Masters but if he lean to the one he must despise the other Mat. 6.24 whence it is that the Apostle makes trusting in God and trusting in riches diversly opposite one to the other and by consequent incompatible 1 Tim 6.17 the like opposition the Prophet makes between trusting in God and relying on man Jer. 17.5 or on ones wisdom Prov. 3.5 If Demas once embrace this present world farewel the Apostles yea and Christ himselfe 2 Tim. 4.10 The reason is God must be depended on alone as he is God alone and none with him he must have the whole heart and all the affections of it Luke 10.27 so that there is nothing left to be imparted to any creature unlesse it be in subordination to him Our cleaving to God is represented by marriage Jer. 3.14 wherein if the woman cleave to another man the marriage band is wholly dissolved And God we know is a jealous God and therefore utterly impatient of any Corrival if we forsake him he will certainly forsake us Let every one of us then beware of declining in our hearts after the favour of men wealth honours pleasures and the like looking upon that sin not as it is favourably judged of by the world but as we finde it represented unto us in the Word the Apostle tells us that in cleaving to pleasures we set them above God himself in our hearts 2 Tim. 3.4 St. James tells us our friendship or closing with the world is enmity against God James 4.4 and our Saviour tells us that man that loves riches is as hard to be recovered as it is to passe a Camel through the eye of a needle Mat. 19.24 Let us therefore in this sinne consider 1. The indignity both in respect of God whom we abase below his own creatures See Jer. 2.12 13. and in relation to ourselves when we stoop to those things which are either far below us or at the best but equal to us 2. The folly in forsaking the fountain of living waters and digging Cisternes that hold no water which makes them prove fooles in the event Jer. 17.11 13. 3 The danger of provoking Gods jealousie which no man is able to endure 2. Let all men that desire to cleave unto God in sincerity and truth begin first with the denial of themselves and of the world as our Saviour directs all that will be his followers Mat. 16.24 They that will put the ship under saile must first weigh their Anchors Now we deny our selves and the world 1. In our judgements when we set all things even those that men so highly esteem in the world at a low rate in our hearts as they are indeed 2. When our cares about them are sleight and few as those that seek after greater and higher things 3. When our affections towards them are cold and weak as our joyes sorrowes feares and the like when we have brought our hearts so far that our hearts are emptied of the love both of the world and our selves then are we fit to close with God and not before To draw the woman to the embracing of the creature Satan moves her first with that which was likely to affect her most to have respect to nothing but her selfe and her own advancement and to make use of the meanes by which she might in knowledge become equal unto God himself Whence 9 OBSERVE Self-love and seeking is one of Satans most dangerous snares Observe 9 FIrst because it most easily seizeth upon mans heart as it is clearly manifested unto any that will take notice of mens wayes and of the scope whereat they aime not only men that live without God in this present world or without any form of godlinesse whose character is to belovers of themselves 2 Tim. 3.2 enquiring after nothing else but who will shew them any good Psal 4.6 referring all unto themselves with the King of Babylon Dan. 4.30 Is not this great Babylon which I have built by the might of my power and for the honour of my Majesty blessing themselves and approving others in that way Psal 49.18 But in the Church of God this evil prevailes so strongly that Saint Paul complaines that even in his time all men sought their own and no man save Timothy sought the things of Jesus Christ Phil. 2.21 The reason whereof is that there is by God himselfe planted in the hearts of all men the love of themselves which in subordination to God is warrantable but the affection it selfe being natural and moving strongly is hardly by the power of grace which is but weake kept within due bounds that is in subordination to God and in a due respect to community Again upon the same ground when this inordinate self hath once seized on a mans heart it is hardly mastered as being grounded upon self-conceit or an high opinion of ones selfe which easily prevails upon the will by which he makes choice of all things in relation to himselfe so that both the affection and all the endeavours are carried on accordingly to self-rejoycing and self-seeking Secondly as this evil disposition easily seizeth upon us and possesseth us strongly so is it of all others most injurious 1. To God against whom we lift up our selves advancing our selves above him in seeking our selves more then his honour for which we were created and preferring our own lusts before his righteous and holy Will 2. To men whom we must neglect in all offices and services of love when we seek only our selves and our own advantages 3. But most of all to our selves who neglecting both our duty to him when we respect our selves more then his honour and towards our brethren must therefore lose all our reward which is promised only to such as serve God according to his will and one another thorough love Let every man then both abhor in his heart and bend himself against so dangerous an evil the daughter of infidelity mother of covetousnesse ambition contention and a thousand like evils and therefore by the just judgement of God accompanied with these fearful plagues 1. The subjecting and abasing of our selves to the creatures for the attaining of our ends whereas God hath
to the woman now lest he might seem by his question to direct them what to answer But God who knew the evidence of truth and the desire of justifying themselves must needs draw from the delinquents as much as he expected leaves it to flow from themselves freely without any enquiry at all that it might the more evidently appear to spring meerly from a fountaine of truth The Serpent beguiled me But that on her part was no fit answer to the question proposed howsoever it serve fully to the end that God aimed at or at least the main thing that she should have acknowledged is omitted or coldly satisfied in her answer for God demands not of her who put that motiō into her heart but how she could be so wicked as to commit so foul a sin in slighting his Authority denying his truth forgetting his mercies contemning his power and wronging her husband and consequently destroying him for whose help and comfort she was ordained God calls on her to set all those things before her eyes and to consider what she had done she on the other side passing by that weighty consideration proposed by God falls as her husband had done before to excuse and lessen the sin what she can pretending that it was no voluntary act proceeding from any evil disposition of her own heart but she was enveigled by the cunning and policy of the Serpent who under faire colours and pretences beguiled her Now if God had replied unto her and demanded what those faire colours and pretences were which thus drew away her heart her own answer must needs have stopped her mouth for ever For she knew that her heart filled with Gods love should have been wholly carried after the advancement of his glory Now the Devil never so much as lays before her any such thing if he had the womans error had been the more pardonable if her end had been right and she had only been misguided in the way that led thereunto whereas she closeth with Satan in taking up a false end and seeking her own advancement in stead of Gods glory wherein she was wilfully perverted by the consent of her own heart And I did eat Thus then we have a full confession of the fact by both the delinquents and by the woman the discovery of the plotter and contriver of all the mischief that all the world may justifie God in the righteousnesse of his judgements in the punishment of the offendors who by seeking new tricks or inventions as the wise man calls them to advance them beyond their conditions were justly filled with their own inventions as the Psalmist speaks Psalme 106.39 Thus we see God will not give over the examination till he have discovered the whole plot of this fowle sin and every agent in it first Adam then his wife and at last the Devil the deceiver and seducer of them both Whence 1 OBSERVE No actor in any sin can escape Gods discovery Observe 1 NOt the secret Contrivers and Counsellors as Jonadab to Amnon Achitophel to Absalom Jezabel to Ahab Not the Actors and Executioners as the Elders of Israel and by their procurement the two sonnes of Belial employed by Jezabel in the murther of Naboth Not the abettors and assistants as Joab and Abiathar in Adonijahs treason Not the very frame or contrivance of the sinne or means to colour it As Davids murther of Urijah to colour his adultery with his wife and his cunning conveighance with Joab to conceale his murther which he not only discovered himself but hath left upon record to posterity 1. It cannot be denied or questioned but that he is able to search into the deepest secrets seeing all things are naked in his sight Heb. 4.13 2. It concernes him to do it that the Judge of all the world may appeare and be known to do right to which purpose he must necessarily have a distinct knowledge both of the offendors and of the quality and measure of their offences that every ones judgement may be proportioned in number weight and measure according to their deeds Let no man then embolden himself to have his hand in any sinne in hope to hide his counsel deep from the Lord and his works in the dark Isa 29.15 It is true that mens eyes discover many times nothing but the outward acts of sin or the Agents that work yea even they many times are hidden from mans eyes but God that searcheth the heart and knoweth the thoughts of it afar of Psal 139.2 takes notice of every motion of the heart by which the sinne was begotten of every secret word by which it was whispered into the Actors eares of every affection of the spectators who behold it with delight He knew what the King of Syria spake in his secret chamber 2 King 6.12 He understood the very secret thoughts of Herods heart which it is probable he never uttered to his nearest friends concerning the murthering of Christ Mat. 2.13 much more was he able to discover the King of Israels commission for the taking of Elisha 2 King 6.32 and fourty mens secret conspiracy to kill Paul Those secrets if he discover not to the world at present openly yet he both knows and can and often doth prevent them so that no man hath cause to hearten himself in hope of successe in wicked counsels or fear to be surprized by them We have already intimated that God who might have manifested every thought of Adams heart and left upon record every circumstance of the sinne committed by him notwithstanding contents himself to bring to light only so much thereof as might manifest the delinquents desart of that punishment that he afterwards lays upon them with such a mixture of mercy withal as exceeds belief as we shall see anon that he might be justified in all his wayes and admired in his free grace Whence 2 OBSERVE Mens sinnes must and shall be so farre manifested as may conduce to the advancing of Gods glory Observe 2 THus Joshuah exhorts Achan to confesse his sinne that he might give glory to God Josh 7.19 and David freely acknowledgeth his sin that God might be justified Psal 51.4 And Saint Paul witnesseth the Law convinceth all men of sinne in such sort that the whole world may be guilty before God and that his righteousnesse may be made manifest for the remission of sinnes Rom. 3.19 23 25. And good reason seeing 1. It is the principal end wherefore we and all things are that our selves and all our actions and all events that befal us of good or evil in all Gods dispensations towards us may be referred to the manifesting of Gods glory who therefore permits with patience the vessels of wrath ordeined to destruction for the magnifying of his Justice in their deserved punishment at the last and graciously pardons his chosen ones that he may set out the riches of his free mercy and grace Rom. 9.22 23. which end of his we ought to further in all our
they did before and evil they knew experimentally to their own shame and sorrow And now lest he put forth his hand and take also of the tree of life An imperfect speech intimating one special reason why God drove man out of Paradise to prevent his further sin by profaning that holy Ordinance in eating of the Tree of Life which he had now no right unto having broken the Covenant whereof it was the seale and which he was as likely by the policy of Satan to be drawn unto as he had been before to eat of the forbidden fruit And live for ever Which Satan might suggest and man might as easily believe as well knowing that this tree had that vertue though it were now of no efficacy by mans breach of the Covenant VERSE 23. THerefore the Lord God sent him forth from the garden of Eden The place of pleasure and store-house of plenty how he sent him out whether by expresse command or otherwise it is not material To till the ground from whence he was taken An hard task considering what curse God had laid upon the earth and how unprovided he was of all necessaries for that imployment And yet no wrong to Adam who was no heir to Paradise being created out of it as is evident by this expression and is now put into no worse condition then that in which he was created God we see then considers Adams weaknesse and therfore in mercy towards him to prevent his falling into a second sin shuts him out of that place where he might have allurements to draw him into it Thus even his judgements are still tempered with mercy but the Observation to be drawn out of the Consideration thereof in general we have handled already more particularly We may 1 OBSERVE God oftentimes with-holds from us or deprives us of many blessings for our good Observe 1 HEnce Agur desires that God would not heap wealth upon him lest he should forget God Prov. 30.9 The Psalmist found that prosperity made him secure but when God his his face it put him to his prayers Psal 30.6 7 8. hence he professeth that God had afflicted him in faithfulnesse Psal 119.75 1. To keep him in a right way Ps 119.67 2. To quicken him unto prayer Ps 116.4 3. To take off his minde from the world See Ps 73.25 that we might prize God and Christ and heaven at an higher rate 4. Sometimes he doth it to make our faith and sincerity more evident to the world as he dealt with Job 5. Perhaps to do us more good at the last as he dealt with him Let this consideration quiet our hearts in wants and losses remembring that all things are ordered by God who 1. Is good and doth good Psal 119.68 2. And turnes all things to good to those that love him Rom. 8.28 3. And knowing the frame of our hearts better then we our selves foresees that those things which he with-holds or takes from us would corrupt us though we our selves discern it not at present The Lord knew and considered that our Parents had already fallen into one sowle sin and therefore concludes upon good grounds that they would be as ready to fall into a second and gives unto us thence sufficient warrant to 2. OBSERVE When men have once broken out into one sinne they are in danger to fall into any other Observe 2 NOt only wicked men who work all uncleannesse with greedinesse Eph. 4.19 and sell themselves to work wickednesse 1 King 21.25 but even the godly as appeares in Lots falling from drunkennesse into incest Gen. 19.32 and Davids adding of murther to adultery 2 Sam. 11.4 15 17. Reason 1. Every man hath within him the root of every sin 2. And having once broken the bond of obedience hath nothing to hold him in 3. And hath his heart weakened by the very act of sinning as any part of the body is by a stripe or wound that it hath received 4. And Satan having prevailed upon us in one assault is thereby encouraged to attempt us with more violence afterwards as we have seen in his tempting of Eve Beware of giving the water passage though never so little he that standing on an high place hath lost his footing knows not where to stay himself Blessed is the man that feareth alwayes Prov. 28.14 Let it move us having been overtaken by infirmity to repent speedily and seriously to stand carefully upon our guards and to pray fervently Lest if we wax bold and secure God in his justice leave us to our selves and we be overtaken as St. Peter was Luke 22.33 3â— Well the Lord knowing Adams weaknesse to prevent his falling into a second sin shut him out of Paradise and thereby took away the occasion that might have been a meanes to draw him thereunto Whence 3. OBSERVE God as he alwayes foresees so oftentimes he prevents mens falling into sin Observe 3 SUrely he that alwayes knows the thoughts of men afar off Psal 139.2 and hath before him all the opportunities that may be presented unto them to allure them unto sinne and all the purposes and policies of Satan that labours to ensnare them must needs know what sinnes they will fall into and therefore may be able to prevent them which he doth often in his own children as he with-held David from spilling of Nabals blood 1 Sam. 25.32 33. and from killing Saul 1 Sam. 24 5. And many times in wicked men for preventing of mischief to his own children as Jeroboam from seizing upon the Prophet 1 King 13.4 the children of Israels violence from Moses and Aaron Numb 16.42 Herod from destroying Christ Mat. 2.12 13. Let all the godly take special notice of this special act of Gods providence in preventing their falling into divers sinnes whereof they may finde 1. The roots in their own hearts 2. They feele the motions of divers inordinate lusts the quenching wherof that they break not out into open acts must needs be acknowledged to be Gods act somtimes awakning our own consciences to prevent the farther growth and breaking out of lusts that have taken fire into an open flame as in Davids case 1 Sam. 24.5 sometimes causing his spirit within us to fight against these lusts of the flesh Gal. 5.17 otherwhiles giving us seasonable warnings out of his word which kept in David from persisting in that discontented humour against the acts of Gods providence Psal 73.17 which he acknowledgeth to be Gods holding of him by his right hand verse 23. And lastly by removing occasions and taking away opportunities of producing sin into act Now to prevent Adams further sinning by eating of the Tree of Life God casts him out of the garden of Eden where the Tree of Life stood that he might not have that allurement before him to tempt him and to give him opportunity to commit that sin Whence we may 4 OBSERVE The surest way to prevent mans falling into sin is to be farre from the allurements that might entice
him unto sin Observe 4 THus Job makes a covenant with his eyes not to look upon a maid that he might not have occasion to think on her Job 31.1 And Solomon adviseth us not to come neere the doore of a lewd womans house if we would avoid adultery Prov. 5.8 not to look upon the wine in the cup if we would avoid drunkennesse Proverbs 23 31. Reason 1. The pronenesse of our corrupt nature to evil which like gun-powder takes fire by every spark 2. The aptnesse of outward objects to work upon sense which quickly kindle affections by which our judgement is corrupted so that we are suddenly overtaken before we can arme our selves to resist the temptation Let us betimes remove from us all outward provocations to sin-alluring objects wicked company c. as being conscious to our selves of the weaknesse of our own hearts and having no assurance to be assisted by God if we cast our selves upon needlesse dangers as our Saviour answers Satan Mat. 4.7 especially to be watchful over our selves in those sins to which nature or custome most inclines us But it were needlesse to prevent a danger where is no likelihood of falling into danger wherefore we must needs acknowledge that God in his wisdome foresaw a pronenesse in Adam to fall into that sin which he so carefully prevents namely that Adam would be apt to take of that Tree of Life which now could not profit him at all So that we hence upon good ground 5. OBSERVE Men are naturally apt to think themselves safe in the performance of outward acts of holy duties Observe 5 FOr God discovers a pronenesse in Adam not only to eat of that Tree of Life but withal to perswade himself that by eating of it he should live for ever Thus the Jews rest upon the outward act of fasting Isa 58.3 4. and think themselves wronged because that was not accepted and conceive that the very standing in Gods house shall deliver them Jer. 7.10 And the Pharisee pleads his fasting twice in the week c. for his justification Luke 18.12 Reason 1. Carnal men embrace this common principle that God will accept and reward those that serve him 2. And know no other service but the performance of the outward work as being uttenly unacquainted with the inward operations of the spirit which they never felt in themselves 3. And finde the outward act approved by men 4. Lastly have their eyes blinded by Satan lest by drawing neere unto God in sincerity of heart they should escape out of his snare 1. It justly taxeth all that blinde their own eyes to their destruction without Gods infinite mercy by resting upon outward performances like the Jewes Isa 1.15 In praying hearing fasting alms-giving receiving the Sacrament as is manifest First when they undertake them without preparation not stirring up themselves to take hold of God Isa 64.7 Secondly by remaining without life both in and after such performances Thirdly and think themselves wronged if in such formes of godlinesse they be not approved by God and men Wherein 1. They wrong God in conceiving him to be like themselves Psal 50.20 and in offering him the basest part only of his service when their hearts are far from him Esay 29.13 whereas God loveth truth in the inward parts Psalme 51.6 and being a Spirit will be worshipped in Spirit and truth John 4.24 2. And beguile themselves deading their own hearts and losing all their reward 2. Let it be our care to performe all our services with life and affection to hear with feare and trembling Esay 66.2 to poure out our soules in prayer Psal 62.8 to afflict them in fasting Levit. 23.32 and to performe acts of obedience with joy and cheerfulnesse Deut. 28.47 To which end let us have still before us 1. The Majesty 2. Holinesse 3. Spiritual nature 4. All piercing eye of that God to whom we addresse our selves First in our services Secondly our great obligation to him to whom we owe more then our selves and therefore our best abilities to serve him withal Thirdly the weight of the duties themselves which require our whole strength in the performance of them that we may 1. Wash our hands in innocency when we compass Gods Altar Psal 26.6 2. Draw in and unite all our thoughts when we go about those duties 3. Wait upon God for strength from above Psal 51.15 119.18 We see how careful God is to prevent Adams eating of that Tree to which he had now no right at all the Covenant being broken which it sealed Whence 6 OBSERVE God cannot endure the defiling of his Ordinances by such as have no right to them Observe 6 NOt his word Psal 50.16 17. Lords Supper 1 Cor. 11.27 Baptisme to other then Beleevers Acts 8.36 37 Mark 16.16 see what became of the guest that thrust in to the feast without a wedding garment Mat. 22.12 13. and how sharply God reproves the Priests for bringing uncircumcised persons into his Sanctuary Ezek. 44.7 Reason 1. It is an high dishonour to God who by wicked mens drawing neer unto him may seeme to be their patron Jer. 7.11 2. Holy things are thereby prophaned Mat. 7.6 and brought into contempt 1 Sam. 2.17 3. It is a great meanes to harden wicked mens hearts who enjoying these priviledges which of right belong only unto the godly flatter themselves with a vaine conceit that they are accepted and approved of God as well as his own children an evil to which mens hearts are very prone as hath been shewed in the last point First how dare men then so boldly thrust in themselves without warrant into the use of Gods Ordinances in prayer hearing partaking of the Sacrament being 1. Ignorant of the nature of those duties and consequently unable to perform them as they ought 2. Having no interest in the Covenant as having never in their hearts consented to live unto God not unto themselves to deny themselves and the world which Christ requires of all his followers Mat. 16.24 3. And manifesting by walking after their lusts that they take themselves to be their own Lords Psal 12.4 Whereby they 1. Beguile themselves accounting themselves amongst Gods children interessed in all their priviledges to which they have no title 2. And beguile others who living as they do are apt likewise to think well of themselves as well as they 3. Offend others 1 Sam. 2.17 4. And encrease their own judgement 1 Cor. 11.29 Secondly let us examine our selves not only in receiving the Sacrament as we are directed 1 Cor. 11.28 but in prayer and in other religious duties what right we have to the use of them 1. What faith and dependance upon God such as Saint Paul expresseth 2 Tim. 1.12 grounded upon experimental knowledge 2. What conformity we finde in our hearts to the minde and will of God upon which David grounds his petition in prayer Ps 143.9 10. 3. What abasement of our selves we finde in our own hearts with Job
person and the pattern according to which he intends to make it after his Own Image all those Circumstances laid together cannot but raise up our hearts to the Expectation of some great and extraordinary piece of work to follow So that we may 1. Observe Man is a singular and Extraordinary Piece of Work Observ 1 MAde a little lower then the Angels Psal 8.5 and Crowned with honour advanced above all the Creatures of this Visible World in the Majesty of his Person in the Abilities of his Mind Job 35.11 in Soveraignty over all the Works of Gods Hands but above all in his Spiritual Estate wherein he is made a Member of Christ a Son of God and Heir of Glory that the consideration thereof may justly ravish us with Admiration as it doth Holy David Lord what is man that thou art so mindfull of him Psal 8.4 1. Then questionlesse he must be Gods Chiefest Care more worth in himself then many Sparrowes Matth. 10.31 than Oxen 1 Cor. 9.10 created after the most perfect pattern the Image of God Himself Purchased at the Dearest rate even with the blood of the Son of God and ordained unto the highest end the Advancing unto and enjoying of Glory And shall he that so graciously cloaths the Lilies of the Field that so carefully feeds the young Ravens when they cry satisfies the desire of every living thing neglect to provide necessary supplies for man the Glory of all the Creatures and Lord of all the works of his hands See how our Saviour presseth this Argument Matth. 6.26.30 and 10.30 And the Apostle 1 Cor. 9.10 Now if men in generall may rest upon those grounds the assurance of Gods Children must needs be much stronger both for needfull supplies and protection seeing he that hath given unto them his own Son cannot but with him give them all things Rom. 8.23 Especially being Members of his Body who is Lord of all things and therefore cannot suffer his own Members to pine for hunger to starve for cold to be persecuted afflicted and tormented having received besides a charge from his Father to lose none of those that are given him but to raise them up at the last day Joh. 6.39 So that he cannot but be the Saviour of his own body Eph. 5.23 2. Let men who are so far advanced above all other Creatures do him service above them all Let the rest of the Creatures which in their places continue according to his Ordinance Psalme 119.91 stir us up that more especially are appointed for his service engaged by greater Mercies and furnished with greater abilities to serve and honour him with all our Endeavours rendring unto him proportionally to what we have received of him that as God hath put more Honour upon us then He hath done upon any other Creature so we may advance and Honour him in a greater Measure then any other Creature Remembring that we must give up an account unto him of the Talent which we have received from him and according to the proportion of what we have received as it is represented unto us by our Saviour Himself in that Parable Matth. 25. Before we come to the examination of the particular circumstances Considerable in Mans Creation it will not be amisse to take notice of the Order in which he was Created he was the last of all Gods Visible Works when the Heavens were framed and furnished with Lights both to guide and cherish him the Earth made dry for him to walk and dwell upon and furnished with all variety of Herbs Plants and Cattel for food Service and Delight when nothing was wanting which was needful and useful for him then was man made Whence 2. Observe God provides before hand all things needful and convenient for mans supply Observ 2 THus he prevents us with the blessings of his goodnesse Psal 21.3 causing his Care and Providence to go before our necessities Thus when he had resolved to call for a Famine upon Canaan and the Countries adjoyning he provided and sent into Egypt Joseph before to make provision and to lay up store of corn before-hand Gen. 45.7 And thus before any request be presented unto him he considers beforehand what we need Matth. 6.32 And in the course of nature God provides milk for children before they be born as their Parents provide them cloathes whose care notwithstanding comes far short of Gods as David found by experience Psal 27.10 Out of the same provident care of his he brings forth store of provisions in the Summer to supply the pinching necessities of the Winter following which if he should forbear to do all flesh must necessarily perish Moses in this History of mans Creation to apply himself to our weak capacity sets God before us undertaking and proceeding in his work after the manner of men by way of advice and consultation before-hand as men use to do when they undertake any businesse of importance although it be true that God who apprehends all things at once cannot be capable of deliberation but thus far he is pleased to abase himself in compassion towards us to shadow his wayes unto us by the actions of men that we may the better understand them Whence 3. Observe God is pleased in compassion of our Weaknesse to expresse Himself and his Actions unto us many times after the manner of Mon and their Actions Observ 3 THus God sometimes in his VVord represents himself as moved with humane Affections Grief Joy Wrath Compassion with humane expressions in forms of speech as Expostulations Complaints and Deliberations with humane Actions Coming Going Sitting still Arising Standing Sleeping Forgetting Remembring and the like And this he doth 1. That he may condescend to our weaknesse which moves him to feed us as Paul doth his hearers with milk because we cannot brook strong meat 1 Cor. 3.2 representing Heavenly things to Earthly men by earthly means as our Saviour speaks Joh. 3.12 And 2. To affect us the more by representing spiritual things by those which being Earthly are nearest to Sense which usually works most on our affections Let it fill our hearts with the admiration of Gods mercy and compassion towards such unworthy wretches as we are unto whom he is pleased to descend so low seeing we cannot ascend up unto Him cloathing himself as it were with our flesh and appearing to us in a sort in the form of a man laying aside his own Glory and Majestie for our encouragement and instruction A special end which the Spirit of God aymes at in setting out this history of Mans Creation with such variety of Circumstances and representing God consulting in such a manner is to raise up our hearts to a more serious consideration of and diligent searching into the work it self which must be supposed to be of more then ordinary importance unto which there is such unusual preparation VVhence 4. Observe Eminent and Extraordinary Works of God require of Men more Especiall and Extraordinary observation of them
the earth Which the Holy Ghost is pleased to set down 1. For our greater assurance as it is usual with men to do in their Conveyances for avoiding of questions and doubts that might arise 2. To raise up our hearts to greater admiration of the largenesse of Gods bounty unto man by taking notice of all the particulars contained under this large Grant thus distinctly set before our eyes Whence 13. Observe Gods Blessings upon his Children ought not onely to be remembred in General but to be recounted in Particular Obser 13 THus Himself sets them forth unto his Church Psal 78. 105. And thus the Godly not onely summe them up in grosse as Psal 18 but besides upon Particular Mercies or Deliverances both He and others compose divers Psalms This indeed is a way of singular Use as well to affect our hearts the more feelingly with the sweet taste of the variety of so many mercies of severall kinds which withall work the deeper impression because Particulars are nearer to Sense which most works upon the Affections than Generals are As besides to strengthen our hearts to a more Firm and Constant dependance upon God in Particular Cases wherein our Faith usually most wavers when we remember that we have had experience of Gods favour towards us in the like in times past As David remembring Gods mercy in his former deliverances from the Lion and the Bear assures himself of prevailing likewise against Goliah 1 Sam. 17.35 Let it serve for a Direction to every Godly person to take notice of and to lay up in our hearts the remembrance of Gods mercies towards us particularly and distinctly Whether they be outward and Temporal Blessings in supplying our wants daily in giving food and rayment and houses to dwell in delivering us from outward dangers sometimes restoring and alwayes preserving our health and giving us peace and liberty and the like or greater mercies in spiritual things in pardoning our sins guiding us by his Counsel preventing our slips recovering us from our back-slidings supplying us with strength in our soules such examples we have laid before us Psal 103.2 3 4. 107.8 15 21 32. And hereof the Psalmist makes special Use for the bearing up of his fainting spirit Psal 77.11 And it 's an exercise as needfull upon all occasions when we have fresh experiments of mercies received so to be constantly performed on the Sabbath day set apart of purpose to be a day of rejoycing in God for his mercies to his Church in general and to our own soules in particular VERSE 27. SO God created That is as he had resolved and decreed so he did and it is observable that the word Created is thrice repeated in this Verse Perhaps to make man the more sensible that he as well as the rest is but a Creature howsoever made little lower then the Angels and crowned with honour and dignity lest any man should think of himself above that which is meet Or it may be withall to make the deeper impression of Gods goodnesse that made him so excellent a Creature as he is In his own Image Such an Image as is expressed in the former Verse in which he carried the likenesse or resemblance of God which though it be not here repeated must be supplyed out of the Verse precedent In the Image of God These words are added both to take away the Ambiguity of the former expression wherin that clause his own being appliable either to God or Man that the mind of the Holy Ghost might the more clearly appear he addes that he was Created not after Mans own Image but after the Image of God and which is more probable to fixe our hearts the more fully upon man above all other Creatures that was made like unto and after the Image of God himself Male and Female That is both Sexes the man in the manner and of the Matter after mentioned and the woman in the manner and of the Matter expressed in the Chapter following And but one of either Sex as the Prophet testifies Mal. 2.15 as a Cake of bread and a flaggon of wine 1 Chron. 16.3 is said to be but One cake of bread and one flaggon of wine 2 Sam. 6.19 as the Original hath it What God intended and resolved to do we have seen whatsoever he purposed he performs in all things as he intended Whence we may 1. Observe Gods Purposes and Promises are all of them Yea and Amen Observ 1 SEE Observation 6. on Vers 3. and Observ 1. on Ver. 7. The often repetition of this speciall honour which God put upon Man expresly mentioned in the former verse and twice repeated here of the Image of God in which Man was Created gives us just occasion to 2. Observe Gods Special and more Eminent Favours ought to be seriously Weighed and often Remembred Observ 2 THis was the occasion of Composing and was the subject of divers Psalms left upon record in Scripture as that of Moses Exod. 15. upon the deliverance of the Children of Israel at the Red Sea of Deborah Judg. 5. upon the like occasion Of Nannah 1 Sam 2. when God had given her a son And of the blessed Virgin Lake 1. For the same End God was pleased to Ordain the Sabbath that it might be the employment of his Children to exercise themselves in the meditation of Gods great Works in the Creation Conservation and Redemption of the World and the Sacraments to preserve in the hearts of Men the fresh Remembrance of the Sacrifice of Christ and the benefits purchased to the Church and to our selves in particular thereby In Mans Creation we have speciall mention made of the distinction of the Sexes of Man and Woman and it is affirmed That God both Created them and distinguished them by their Sexes he made them Male and Female both their Persons and the distinction of their Sexes were his work Whence 3. Observe The Distinction of the Sexes of Man and Woman is Ordained by God Himself Observ 3 THis Truth our Saviour attests Matth. 19.4 That he that made them at the first made them Male and Female which distinction as he made in Nature so he appoints in his Law to be manifested in the difference of their garments Deut. 22.5 It is true that he observed the same rule in making other Creatures though it be mentioned onely in the Creation of Man Whether it were to draw us to the more serious consideration of the Work it self by reckoning up so many particulars in relating the History thereof or to teach man being of the worthier Sex not to despise the woman as the weaker vessel and the woman not be displeased with her condition though she be inferiour in sex seeing God that gave them their being gave withall and appointed that distinction in their Being or for any other end it is not easie to determine VERSE 28. ANd God blessed them and God said The Name of God twice mentioned expresly in this place which
to them nor any thing without blemishing them taken from them Eccl 3.14 Let it be our endeavour to imitate God as far as we may so to walk that our works every one of them a part and our whole way considered together may all appear to be good answerable one to another in Order and Proportion so that our whole conversation may be approved as a perfect frame of unblameable holinesse There are amongst Men that do some things well to which their ordinary and constant carriage is not suitable The difference between the works of a godly Man and an Hypocrite appears most in this An Hypocrites work is best considered apart a good Mans works are best and most approveable when they are laid together Thus have we the History of the Creation of the world a short record of a wonderfull glorious work which being laid before us in so sincere and brief a manner requires the more serious meditation and examination of the particulars therein expressed The rather because it gives us a true mirrour both of God Himself appearing in his infinite Power Wisdom and Goodnesse and of the Creatures nothing in it self till God gave it a being and being now what it is meerly by his gift and goodnesse In the right knowledge of these two main heads are included the grounds of all true Wisdom To look back therefore and to take a view of the principal scope at which the Holy Ghost aimes in the description of the Creation of the World we may find therein set before our eyes 1. In God the Creator of all things 1. His Eternity who if he had not been before the World and consequently before all time which began with the world could not have made it 2. His Power in Creating all things 1. Of nothing 2. By the Word alone 3. Many of them of Vast and almost infinite extent as the Heavens Stars Earth Seas and some other Creatures of almost incredible bignesse 3. His All-sufficiency manifested 1. In Creating such infinite Variety of so many sundry sorts of Creatures 2. And in affording them all even the basest amongst them such plentifull provision for their maintenance 4. His Goodnesse and Perfection appearing in his works which taken severally or together were found to be exceeding good in their mutuall correspondency and uses to which they are assigned 5. His Faithfullnesse who both performed and made good all that he decreed and setled all things that he made in such sort that they continue to this day according to his Ordinance 6. His Wisdom discovered in the excellent order of all his works and in their fitnesse for their several ends and services for which they were appointed 7 His loving kindnesse to Man above all the works of his hand whom he Created after the most exact pattern even his own Image and likenesse advanced to be the Lord over all the works that he had made and furnished with infinite variety of provisions both for necessity and delight II. In the Creatures made by God is manifested their vanity and weaknesse which 1. Were 1. Nothing till God gave them a Being 2. A Rude unformed and imperfect Masse when they first began to Be. 2. Are 1. Perfect in deed in their kinds and measure but neither in all kinds of perfections which are not to be found in any one Creature nor in those they have but in a weak proportion infinitely short of those absolute and boundlesse perfections which appear in Him that made them 2. Not subsisting in themselves but in God that made them in whom they have their Being and Motions without whom they must speedily be resolved into Nothing as they were nothing at the first 2. Base 1. in their Original being all of them drawn out of a confused Masse without any form at all and the most of them out of the Earth and waters the basest of all Elements 2. In the means of their support for the continuance of their being which are both Base like themselves and supplied unto them from day to day So that we may conceive that in recording and setting before us the history of the worlds Creation the Holy Ghost may aime at three things 1. To settle our hearts in a right judgment of the emptinesse and consequently of the Insufficiency of all the creatures that none of us may rest our selves upon them which being considered a part from God are Nothing and consequently can do nothing and are therefore neither to be entertained with any extraordinary affection nor sought after with any great care or desire nor much lesse to be rested on with any firm Confidence 2. To fill our hearts with the Apprehension and Meditation of Gods infinite Majesty Glory Power Wisdom All-sufficiency Goodnesse and Truth 1. That we may in our hearts advance and lift him up alone casting down all his workes at his feet and we may be still kept in a reverend awe and fear of him 2. That we may be quickened to all duties of obedience serving that God with all our hearts and that with chearfulnesse by whom we are and from whom we have received such an advancement to be made after his own Image and appointed Lord over all the works of his hands and do daily receive such a liberall supply of all needfull meanes for the comfort of our lives 3. That we may be brought to stay our hearts upon God alone as being both able to provide us all things seeing he made them al and Faithful and True to support us and do us good as a faithfull Creator and therefore cannot but take care to preserve all that he hath made lest he should have made any thing in vain 3. To direct us in the Use both of our selves and the rest of the Creatures what to aym at which is indeed chiefly the advancing of Gods honour In and By them when we discover those glorious Attributes of his Wisdom Power and Goodnesse appearing in the Creation of all things and sustaining them and upon all occasions speak of them to his praise But withall the directing of our selves and all the rest of the Creatures in our power to the preservation of Community which is one of Gods Speciall Aimes in making all the Creatures serviceable one to another and all of them to Man and in charging him with the care and oversight of them all that so they might be the better carried on to that general End whereunto God had ordained them So then a man aiming only at himself or using the Creatures only for the service of himself without relation to the Community perverts the whole Course and Order which God hath set in Nature than which nothing can be more directly opposite to Gods Mind and Will more Injurious to the Creatures or unprofitable to our selves whose good is included in the Common good of all that God hath made FINIS A COMMENTARY upon the Second CHAPTER OF The First Book of MOSES Called GENESIS The Second Book
be a snare unto them and that which might have been for their prosperity a trap Psal 69.22 Casting justly upon them the fury of his wrath while they are about to fill their bellies Job 20.23 Secondly to such as wholly sequester holy meditations from the ordinary imployments in their outward affaires confining them to the Church and the Sabbath or to the hours of their weakly and unconstantly performed devotions as if our Particular and Generall callings were things distinct and not Subordinate whereas a Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Negotiation ought to be still in heaven Phil. 3.20 even while he is busie about the things here below Now if we conceive these Trees to have been planted in the middest of the Garden which as hath been said this relation must necessarily imply we cannot but conceive that the reason why they were there placed was that they might be the more often in the view of our first parents which way soever they went either to take their food or to go about their imployment Whence 7. Observe Gods Commandements ought to be still in the view and before the face of his Children Observ 7 TO this end God appointed his Children to put blew Ribands upon the fringes of their garments that they might put them in mind of Gods Commandements Numb 15.38 39. And for the same end to write the law upon the posts of their Houses and on their Gates Deut. 6.9 That it might be unto them as a signer on their hands and a fronlet between their eyes Thus the Prophet David professeth that Gods Judgments were alwaies before him Psal 18.22 his meditation all the day long Psal 119.97 As it is a mark of a wicked man that His commandements are behind his back Psal 50 27. where he may never see nor think of them This careful observance and casting our eye upon Gods Commandements is first unto us of absolute necessity as well because they are our Counsellers to advise with upon all occasions Psalme 119.24 and our light to walk by verse 105. As also because our waies are full of turnings aside and therefore we may easily erre yea and dangerously unlesse we have that to guide us and besides our corrupt lusts are still at hand to pervert us which cannot be checked by any other bridle but the Law Secondly it much advanceth the Honour of the Law when we so carefully take heed to it and of God Himself when we make his directions our continuall care and observation Those Trees which God ordained to this Spirituall use to mind our Parents of their dutie and to strengthen their Faith were of the same Nature if not of the same kinde with the rest of the Trees of the Garden as the Sacramentall Elements with us appointed by our Saviours Institution are such Water and Bread and such Wine as we do or may employ to ordinary or common use Whence 8. Observe It is usuall with God to teach his Children by things of ordinary and common use Observ 8 THus our Saviour in teaching Nicodemus speaks unto him Earthly things John 3.12 From which in preaching he takes most of his Similitudes as from Sowing Planting Building Cloathing Food and the like And this he doth 1. In compassion of our weaknesse stooping low unto us because we cannot ascend up unto him nor easily raise up our earthly minds to comprehend and behold Spirituall things in their own nature unlesse they be shaddowed unto us by things that are Earthly 2. That by resembling those Spirituall things by Earthly he might acquaint us with the right use of those things which are subject to sense which is to raise up our hearts to the contemplation of things that are above sense 3. That we might have Monitors and Teachers in every place in every Object of sense in every imployment that we take in hand 4. To affect us the more with Spirituall things by representing them unto us by the objects of sense which are most apt to work upon our affections Let us make use then of those things which are of ordinary use to raise up our hearts to heaven by meditations and by them teach and instruct our Brethren as a way most easy both to the Speaker and Hearer and most profitable and lastly ordained by God Himself who hath not onely imprinted some resembances of Spirituall things upon those which are Naturall but hath set us this taske to study Spiritual things in the Book of Nature and to ascend up to Heaven by these things on Earth Neither is it any more disparagement to Gods Wisdom to be shaddowed out by common and ordinary things then it was to our Saviour to be cloathed with our flesh the Glory of both easily shining out through so grosse a Vaile to all that have eyes to behold it It had been enough for God to give Adam Life but He is pleased to ingage Himself by his promise to continue it unto him and to confirm his Promise by his Seal in this Sacramental Tree of Life Thus is he pleased to abase Himself to be obliged to his own Creature Whence 9. Observe God is contented not onely to do us good but besides to engage himself thereunto by his Word ratified by his own Seal Observ 9 THis Truth He hath manifested to His Church in all ages still multiplying his Promises to his People confirming his Promises by his Oath and ratifying both by the Sacraments which are his Seales This indeed God may well do seeing his Purposes Word and Seal are all alike certain and infallible in him Seeing his Will to do us good flowing from his Love and aiming at his glory bindes him as firmely as any promise can do and in respect of our weaknesse it is Convenient that by two immutable things in which it was impossible for God to lye we might have strong consolation Heb. 6.18 Then must mans unbelief be utterly inexcusable as being 1. Causelesse as having such infallible grounds of assurance and 2. Joyned with much contempt of God and Unthankfulnesse in sleighting His free offer of Himself and his Love unto us and manifesting his Unfained desire of our good and for that end abasing himself out of compassion to our weaknesse so low as to engage Himself to his own Creatures 3. And in effect it implyes the denying of his Truth when we refuse to give Credit to His Word The Tree of Life as hath been intimated was unto Adam the Seal of Gods Promise of the continuance of his Life both Present and Future under the Condition of Obedience to his Will in taking that for his rule in directing him what to choose and what to forbear Whence 10. Observe Both the continuance of Present and hope of future Life as they are Gods Gift so they are assured by his Promise Observ 10 THat Life as it is onely in him Originally so from him is communicated to his Creatures is unquestionable so that mens Life and Breath is truly said
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
him 3. We have recorded the Preparation to the Work 1. By casting Adam into a deep sleep 2. By taking out of Adam's side one of his ribs of which the Woman was to be made 4. We have the Creation of the Woman of that rib 5. The marriage of the Man and Woman presented unto him by God himself and accepted by him as we shall see anon 6. The Duties of the married Couple one to another 7. The state and Condition in which both of them were Naked and yet not ashamed ANd the Lord God said Or Had said as some render it for it cannot be denyed but the Woman was Created the Sixth day although the Manner Matter and Occasion of her Creation be related here out of order the better to shew the ground of their Matrimonial Conjunction and of the Law that was given them thereupon Now whether God said this in Himself and then saying is no more but foreseeing and acknowledging or whether he said unto Adam either Vocally or by Mental representation it is uncertain This is out of question that God in his Wisdom so resaw it first and made Adam by surveying all the Creatures to see and acknowledge it afterwards It is not good That is Not convenient in respect of his present condition in this life either for his own comfort or for his employment in which he was to be exercised but above all impossible in respect of Posterity which could not be propagated by the Man alone And this is the Good which he seems principally to aym at as only enforcing the necessity of Creating another Sex For otherwise man might have had as much comfort in Society and help and assistance in his employment by the creating another Man only he could have no Issue but by a Woman That the Man should be alone Without the Help and Comfort of another Sexe Which must be understood 1. In respect of his present condition in this Life For in Heaven they shall neither marry nor be given in marriage Matth. 22.30 2. Upon the supposal of Gods decree that men should be encreased by way of Natural Generation Otherwise God if he had so pleased might have multiplyed men by Creation as he did the Angels I will make him Not We as he had said before in the Creation of the Man Of which difference in the manner of Gods speaking it is a vain Curiosity to enquire a reason as also Whether those words be spoken Positively by way of Resolution or Deliberatively by way of Consultation in that manner in which he is represented speaking in the history of the Creation of the man in the former Chapter it is not necessary for us to know An help Every way for the comfort of Society for assistance in governing the Family for encreasing of Piety and more especially for propagation for the encrease and continuance of posterity Such a one she was not only intended to be by God but was found to be by experience while she continued in the Condition in which God Created her Although by Satans malice and policy she being beguiled instead of an help became a snare unto him Meet for him As before him saith the Original a phrase pointing at either the Answerablenesse of the Woman to the Man both in Shape and Nature in Body and Mind as the Image in a Looking-Glasse answers in all properties the face that stands before it Or at her Office and Duty of service which she was by God deputed unto to be still in his presence and to minister unto him as the phrase to stand before the Lord implyes to minister unto him Deut. 10.8 And in that sense we find this phrase often used 1 Sam. 16.22 1 King 1.2 and in other places It is probable that both may be implyed in this Significant phrase which Adam cunningly changeth when in the next Chapter he chargeth God to his face to have given him a Deceiver instead of an Helper When God had made Man after his own Image he first provides him unasked a comfortable place to dwell in a Garden of pleasures now He considers that he wants a Mate to converse withal and to do him service this God saw and considered and provides for accordingly Whence 1. Observe God Knowes and considers all our Wants and out of his own Goodnesse makes Provision to supply them Observ 1 HE considered before-hand what wants would fall upon Jacob's Family and sends Joseph beforehand to provide for him Psal 105.16 17. He considered what Noah would want and gave order before-hand for the preparing of an Ark to preserve him and his Family in the Flood Gen. 6. Thus he provides an hostesse for Elijah at Zarephath against the time that the brook Cherith should be dryed up Thus he careth for every soul 1 Pet. 5.7 not only for Canaan Deut. 11.12 not only when we present our wants before him in our prayers but considers them before we ask Matth. 6.32 So that he prevents us with his blessings Psal 21.3 providing for us not only before we ask but before we know what we need And this 1. He must do or else we shuold often perish 2. And it is fit he should do so to magnifie his free mercies Let Gods dealing with us move us to deal in like manner with our brethren considering the poor and needy Psal 41.1 after the example of the Disciples of Antioch Act. 11.29 Not staying till our Almes be wrested from us by importunity but taking care one of another as members of the same body Especially considering one anothers wants in spiritual things of which men themselves are most insensible Considering one another to provoke to love and good works Heb. 10.24 Thus the Spouse cares for her little Sister the Church of the Gentiles Cant. 8.8 Let the Consideration hereof lead us and raise up our hearts to the admiration of Gods unspeakable goodnesse especially in taking care for our soules giving his own Son to redeem us when we were lost calling us when we sought not after him Isa 65.1 seeking us out when we are gone astray Psal 119.176 preventing and strengthening us with his grace when Satan buffets us 2 Cor. 12.9 and the like So that we may with astonishment cry out What is Man Psal 8.4 and staying our hearts on his Faithfulnesse and Truth 1 Pet. 5.7 who loves us more tenderly then we can do our selves provides for us more carefully then our own Parents do or can do Psal 27.10 may reflect upon our selves and consider what we shall render Psal 116. Nothing was now wanting to Adam to make his happinesse in this present condition absolutely compleat but a Wife He was made after Gods Image perfectly righteous and holy Lord over all the Creatures heir of the world seated in Paradise Only he wants a fit Companion to converse comfortably withall and we see God ceaseth not till he have supplyed him in that want also Whence 2. Observe Gods Providence and abundant Goodnesse
are or ought to be guided nor in the Ends whereunto they are directed and Ought to be carried They must then needs degenerate from the Nature of men that take no delight but amongst their Sheep and Oxen set their hearts upon them and make them their chiefest care Or at best sort themselves with none but men of Sensuall and Bruitish minds no whit fitter for a Christians Commerce then the very Bruit Beasts themselves VERSE 21. ANd the Lord God To fix our eyes more fully on God as the Author of this great mercy in the Creation of the Woman to be mans helper The Holy Ghost entitles him to every Circumstance observable in the forming of her God sends the Sleep he takes out the Rib He closeth up the flesh in the place of it He formes the Woman He brings her to the man So that there is none to be seen in that work from the beginning to the end but God alone Now although all sleep be from God yet the Holy Ghost in this place notes unto us extraordinarie sleep which God cast upon Adam for this occasion by his Own Hand Caused to fall How it is not expressed nor curiously to be enquired in to onely it must be acknowledged which is implyed in the relation that it was not VVearinesse by labour nor Repletion by food which brought this sleep upon him at this time And therefore must be accounted as an extraordinary Act of God as are all the rest that follow afterwards A deep sleep For so the Word in the Originall signifies which bound up all his senses such a sleep as fell upon Abraham Gen. 15.12 Whether it were a Trance or Extasie as some conceive it to have been is more then can be gathered out of the Text. Such a sleep it was questionlesse that took from Adam the Observation of all that was done till the work was ended Some conceive that he was cast into this sleep to take from him the sense of the pain which the taking out of his Rib must needs put him to as they conceive as if God that took it out could not take it out without pain Others that the work might appear to be wholly Gods seeing the man was asleep while it was done and that the Providence and Love of God towards him might the more evidently appear in providing this help for him while he slept And lastly some most probably conceive that Gods Intention was in this as in the rest of his works to hide the Operation from mans eies that he might rather see What was done then How it was done which is the course that he takes in all the acts of his Providence unto this day And he took one of his Ribbs In this and in the Circumstance following of closing up of the flesh instead thereof and framing the woman the Spirit of God expressing only that they were Gods Acts but forbearing to describe How they were done in a sort commands us rather to believe then to search curiously into them But why a Rib Some conceive for the Scituation that it hath in the body as first that it was taken neither from the head nor foot to manifest that the place of the Wife was to be neither above nor to be far below her Husband Secondly that it was taken from a place near the heart to point at the entire and hearty affection wherewith the man was to imbrace his Wife Thirdly because those parts of the body are covered with the Armes some conceive that it noted both the shadowing and protection of the Wife by the Husband All are but conjectures and so to be taken and yet may minister unto us hints of profitable meditation But besides it may be profitably conceived that God made choice of a Rib because it might be best spared without any notable maime or deformity to the body The Rib by some is taken entirely for the whole Rib both the Bone and the Flesh belonging thereunto because Adam afterwards acknowledgeth her to be not onely Bone of his Bone but Flesh of his Flesh likwise And a bone he took not so much to point at the stifnesse and untractablenesse of Women as some imagine as at their strength and Firmnesse in help and Assistance And closed up the flesh So that it seemes after that Adam wanted one of his Ribs unlesse we follow their opinion who being loath to acknowledge any defect in Adams body suppose that God in the beginning Created in Adam one Rib Supernumerary which he took away when he made the Woman a groundlesse and vain Conjecture It seems more probable that whereas God might as easily have filled up the place with another Bone as he did with flesh He did purposely leave Adam that lively remembrance of the want of a Rib as a Character in his breast as well to keep still fresh in his mind the remembrance of so great a Mercy from God in Creating him such an help as also to set alwaies before him the duty of embracing his VVife with hearty affections that was part of his own flesh and Bone taken from a place so near unto his heart After God had made Adam to observe the necessity of Creating the woman he takes the work it self in hand and first by way of preparation thereunto casts Adam into a deep sleep and then takes out of Adams breast the matter of which he formes the VVoman This deep Sleep God cast Adam into VVhence 1. Observe Even sleep and quiet rest are given by God Himself and therefore are to be acknowledged as his Blessings Observ 1 WHen he pleaseth He holdeth and keeps our eyes waking Psalm 77.4 As he did that Great Kings when he would give him occasion to remember Mordecay's good Service Hest 6.2 And it is he that bestowes sleep on his Beloved Psalm 127.2 As on the contrary He sendeth a spirit of deep sleep upon his adversaries when he pleaseth Isa 29.10 Let men then acknowledge and reckon up sleep amongst Gods Blessings as an especiall meanes of quickening and refreshing their spirits and thereby both of supporting men lives and strengthening them for their imployments especially when it is sweet and comfortable as Jer. 31.26 And not troubled with affrighting dreames as Job 7.14 which God gives or denies at his Pleasure by Naturall meanes indeed but those both sent and made effectuall by Himself God we see makes Adam to find the need of an help before he goes about to make one And when he had made her opens his eyes to behold and take notice of her fitnesse for him but how she is made he must not see all the while the work is in hand he must be in a deeper sleep Thus God deales usually in all his works So that we may from hence 2. Observe Though God be pleased to manifest his works to men that they may behold them yet the manner how they are wrought is usually hidden from their eyes Observ 2 IF in things Naturall we
should be his Wife which be imbraceth as a rule to himself and proclaimes as a Law to his Posterity for succeeding times Shall a man leave That is be devided from in Habitation and daily conversation and in Care and Labours for his Service and Estate But not in Love and Dutiful affection or in such services or assistance as upon intervenient and emergent Occasions his Parents might require at his hand which as well Married as Single Persons even by the Law of Nature are to perform unto them for ever His Fathen and Mother Who in respect of Nature are nearest unto him and of whom he came and whom he ought otherwise by Gods own Ordinance to serve much more all others though nearer to him in Consanguinity than his Wife And shall cleave This phrase both the Septuagint and after them our Saviour Matth. 10.7 expresse by a term that signifies to Glew together which is the firmest meanes that men can use to joyne things together This is done by the Ordinance and Law of God sodering the two married persons into One and enjoynes not onely a firm and constant adherence of the man to his Wife in affection upon which in all well ordered minds it so far prevailes upon the ground of this Ordinance that one feels his heart Leaning unto and Rejoycing in his Own Wife and that meerly because she is his Wife So that with that kind of â—ove he can affect no other though more desirable in respect of her Person or Parts and Usefulnesse for service but withall imports Cohabitation Mutuall service and firm Association in all cares and endeavours for the advancing of the Common good of themselves and the Family and Particularly Matrimoniall Conjunction for Propagation Unto his Wife Unto his Ishah saith the Holy Ghost retaining the same Name which Adam gave unto the Woman before as best expressing the Relation of a Wife to an Husband from whom she differs only in Sex And unto her Alone as the Law of Marriage requires Hos 3.3 So that all Polygamy is here forbidden as well as all Adultery in the former phrase And they shall be One flesh Into one flesh saith the Original Significantly not onely in accompt as Legally a Man and his Wife are reputed as one person nor onely one flesh by Matrimonial Conjunction to which the Apostleapplies this phrase 1 Cor. 6.16 Nor onely one flesh in their issue in which the substance of both Parents concurs to make up the same body of the Child But much mere one flesh by a nearer and more unseparable union which during the dives of the married persons is as impossible to be dissolued as 〈◊〉 the flesh from the body or one member from another whereby being so nearly joyned together they should be animated and governed so by one Spirit as if they were members of the same body labouring indeed in divers employments but by the same direction with the same affection and with reverence to the same end So that this phrase doth not only enclude Dieâ—â—rce as the two former do Polygamâ— and Adultery but besides all dividing in Affection or any other way It is questioned whether those words which contain the Law of Marriage be the. Words of God or of Moses or of Adam They that take them â—o be uttered by God ground themselues upon our Saviours Affirmation Matth. 1â— 1 That God spake them it cannot be denied but whether he spake them Himself or delivered them by the Pen of Moses or uttered them by the voice of Adam which see â—s most probable the difference is not great For howsoever we may 1. Observe Marriage of Man and Woman it an Ordinance of God Himself Observ 2 ANd is therefore called the Covenant of God Prov. 2.17 By which he is said to joyn the marnied persons together Matth. 19.6 Of which Conjunction especially the Apostle speaks when he warnes every Man to walk as God hath called him 1 Cor. 7.17 Neither in reason can it be otherwise Seeing 1. we are Gods and not our own And therefore none of us having power over his own person can be disposed of otherwise then he directs 1 Cor. 6.19 20. 2. We bring forth Children unto God Mal. 2.15 Which He therefore calls his Own Ezech. 16.21 as born unto him ver 20. yea the fruit of the womb is his reward Psal 127.3 And therefore in all reason it is fit he should bestow that which he onely gives Lastly it is most fit that as he Created Man at first so he onely should give direction for the Propagation of Mankind afterwards in all times succeeding by his Law as he propagates all other Creatures by a Law planted in their natures Let all men esteem honourably of Marriage for the Authour Heb. 13.4 Enter into it Roverendly use it Holily and hold that Covenant inviolably each party walking with God in the place wherein he hath set them the Husband ruling in Gods Fear and by his Authority and the refore according to his Will and the Wife obeying and fearing the Lord in her Husbands person And both depending on and expesting his Blessing who will not fail to sanctifie and blesse unto us what Himselfe 〈…〉 dained That he may cleave unto his Wife the Husband is not onely permitted but Directed to leave his Parents for the Holy Ghost seith not a man May but a man Shall leave his Father and Mother which words imply a 〈◊〉 or direction So that we may hence 2. Observe Married Personâ—â—â—â—st be wholly and entirely one to another Observ 2 ACcording to the form of that stipulation mentioned Hos 3.3 which extends unto all Conjugal duties only One may love other friends but only his Wise with a Conjugall Love and Affection Rejoycing in her alone Prov. 5.18 19. dwelling with her as an inseparable companion advising and joyntly labouring with her for Upholding and Governing of the Family 1 Cor. 7.3 and the like in those the married persons must be wholly one to another But so that they also as well as others must still hold themselves obliged to those General Duties of Love due Reverence and Service unto all other persons according to their several Relations Let this mind us of our Spiritual condition and obligation thereby unto Christ our husband to be entirely to him and to none other to which use both the Prophets and Apostles apply this Law of Marriage in sundry places shadowing out our Spiritual and consequently more Inward and Nearer Union between Christ and us under this holy Ordinance especially St. Paul Eph. 5.32 Forsalcing of Father and Mother is not that which is required in it self but in relation to a mans adhering and cleaving to his VVise which is the main duty required VVhence 3. Observe Married persons are not only to restrain themselves from all others but besides to adhere and cleave firmly one to another Observ 3 THis Duty especially takes in the Inward Affection of the Soul in which their two persons ought to
justifying of what he had spoken and offering it to be tried by experience and that out of hand One day he tells the woman would evidently by proofe make good all that he had affirmed By these weak suggestions having no ground to support them but only the credit of a liars word Satan having now engaged the womans affections easily removes from her heart the feare of Gods just indignation which the apprehension of that terrible curse threatened by the Lord himself with his own mouth had setled in her heart before Of Satans fourth practice to fasten mans heart to dependance upon the creature after he had drawn it away from God That it concerned Satan if he intended to hold on man in a resolved Apostasie from God to fasten him to a dependance upon the creature that he might have no cause to look back unto God any more hath in part been intimated heretofore That truth is founded upon this an unquestionable maxime that no creature nor consequently man hath sufficiency in and of it selfe and consequently being naturally carried on by a constant desire after its own good cannot possibly be at rest till it meet with some meanes from which it may receive a supply of that which it wants in it selfe Man therefore being a reasonable creature and consequently by the benefit of his understanding sensible of his inability to subsist of himselfe by a principle which God hath planted in nature must of necessity put forth his desires after something out of himself to lean unto from which he may have his wants supplied and when he hath found it to adhere unto and depend upon it Now then Satan having already perswaded the woman that God did but delude her and meant her no good and therefore was not any further to be depended on especially for that good which she now wanted and which was most proper to her nature the knowledge of good and evil the meanes of attaining whereof he had interdicted her under a fearful curse In the next place takes upon him to discover to the woman another and that a more easie and certain meanes of furnishing her selfe with that which God held and kept from her and thereby raising her selfe to a more excellent condition then that which God had bestowed upon her This saith he the fruit of that tree which you are forbidden to touch as you say will furnish you withal Thus Satan deales with Eve as subtile men use to do when they intend to break off a treaty of marriage they set another match on foot rather as those that endeavour to draw away a mans heart from his own wife they entangle him in the love of a strange woman Withal Satan well knew that mans dependance upon God necessarily drew on these two things First an absolute subjection to his Will in all things Secondly the referring and carrying on of all things to his glory Here again Satan takes hold of another advantage To be guided wholly by the Will of another and to lay aside his own will and desires and to refer all to the honour and glory of another might seem to be an heavy yoke such as in all probability man would be very willing to shake off if he might wherefore Satan offers unto man to take his own will for his rule to guide himselfe and to make his own good the end and scope of all his actions If this were hearkened unto as it was very probable it would then was mans Apostasie from God unto the creature as it is described to be total and absolute to himself being a creature as his own end and to other creatures as the meanes on which he might depend to supply him in what he needed Satans first taske namely to take off mans heart from subjecting it selfe and all the desires thereof to the Will of God and aiming at and carrying on all his actions and endeavours to his glory supposing his heart to be already fallen off from God and any dependance on him seemes to be an easie work Indeed if the motion had been to propose unto him another Lord it would have sounded very harshly As good or better continue his service under his old Master then subject himself and stoop to a new But to be subject to no Lord at all and to be every way absolute of himself and free altogether was an offer not only faire and plausible but at the first view seemes to carry with it some shew of justice and equity For supposing God to be removed out of the way then was man the most eminent of all visible creatures and consequently fit to govern himself according to his own will and to be the scope of his own endeavours in seeking his own good Besides that natural self-love which God had planted in all mens hearts by which he is stirred up to use all meanes for the attaining to his own chiefest good and is not only allowable but a duty too if it be done within due bounds and limitations taken from our subordination to God and respect to community when those respects unto God were removed must necessarily carry on man to a total and absolute self-seeking without any limitation or further respect at all Now that this was Satans policy to move man to take it on him to be his owne Lord appears evidently partly by his advice to eat of that tree though it were forbidden which was in effect to guide himselfe by his own Appetite and not by his Makers Will and partly by the inducement upon which he endeavours to perswade him to embrace that counsel because it would make him a God as if his own advancement were the main end to which he should bend all his endeavours And how easily he prevailed upon our first Parents by this policy the lamentable event which immediately followed sufficiently discovered the advice being embraced and assented unto as soon as it was tendered and well nigh as soon put in execution as it was embraced Satan having prevailed upon our first Parents by this suggestion had now gained what he desired For first God was as much as lay in the creature put out of his Soveraignty over the chief work of his hands Secondly Satan himself in effect possessed that Soveraignty of which God was deprived For we shall finde that howsoever the devil tenders unto Adam the title of becoming his own lord yet in effect it was himself that bore all the sway whose counsel and advice wholly ruled man from thence forward who was now over-ruled by such vile lusts as Satan stirred up and raised and continually cherished in his heart as to this day we know wicked men in giving up themselves to their own lusts are said to walk after him Eph. 2.2 to do his lusts or his will John 8.44 and so to be carried and held and led captive by him at his will 2 Tim. 2.26 The devil then having prevailed upon man so far as to renounce his
advanced when they should no more behold God in the dim glasse of the creatures as now they did but should see him face to face and know him as they were known All these considerations laid together might prevail much with the woman to make use of the meanes proposed by Satan to encrease her knowledge In the fifth place it was Satans special care to represent unto the woman this meanes of gaining the knowledge of good and evil in the most alluring way that he could possibly devise For whereas there are three things especially that encourage men to the use and effectual pursuing of any meanes that may further them to the attaining of a desired end proposed unto them First that they are easily procured Secondly that they are delight some in the use of them Thirdly that they are of great efficacy and speedy in operation Of all these Satan makes shew in perswading the woman to the eating of this forbidden fruit for the gaining of the knowledge of good and evil For first what could be more easie then to pluck from a tree that stood full in her way Next what could be more delightful then to eat of a fruit so grateful to the taste and beautiful to the eye as that fruit appeared to be to the woman as we shall see anon Lastly there could be nothing more speedy or effectual in operation then this fruit which should produce the desired effect the same day that it was taken as Satan makes the woman believe All these allurements the devil layes before her and how he prevailes by them we shall see Satans sixth policy in beguiling the woman was in the choice of the kinde of the sin to which he tempts her which if it had appeared to be some sin against the Law of Nature such are blasphemy against God lying c. Satan might have found it an hard taske to carry her against the principles of nature so firmely planted in her heart wherefore he makes choice of such a Law as was no Law of Nature but meerly positive prescribed only by Gods Will to tempt her to the breach of that Law which nothing but pure obedience to God will bound her to observe As for the Act it self First it was a matter of no value in which she should offend being only the eating of the fruit of one of the Trees of the Garden A consideration which occasions so much slighting of sin in many profane hearts to this day Secondly the scope of the action seemed to be only mans good without any wronging of God at all who might be conceived to lose nothing by mans gaine or the creature which was ordained to be eaten Thirdly it was an offence unto which they were not carried by any rebellious inclination of their own hearts but unto which they were directed by the advice and counsel of one that pretended and they were perswaded was their friend which also both the man and the woman alledge in their own defence afterwards when God chargeth them with this sinne Lastly if the devils suggestion had been true that God knew that the fruit of that tree had such a vertue that it would open their eyes it might seem to them to be an action unto which God himself invited them howsoever he had in expresse termes forbidden it For why should he give such a vertue to that tree to make one wise to know good and evil if it might not be used to that end and by whom if not by man who was only capable of such knowledge Seventhly in the choice of his arguments to move and perswade the woman to eat of this forbidden fruit Satan makes use of the depth of his cunning and policy which we may easily discover in three particulars First in grounding all his arguments upon such foundations as being not manifest and apparent in themselves might the more safely be supposed because they could not by any clear evidence be disproved Secondly in producing arguments grounded upon some colour of truth but those grosly mistaken and misapplied Thirdly in pressing all arguments that might make for the furthering of his motion and concealing all that might make against it First then he urgeth two arguments grounded upon meer suppositions of such things as being secret in themselves and not maniâ—â—â—ted by any outward effect were therefore impossible to be disproved which suppositions he also fortifies with such faire probabilities as might make them carry at least some shew of truth As first he supposeth that the fruit forbidden had a secret vertue to make one wise like a God to know good and evil who could disprove this seeing none had ever tried it That it might hae such a vertue First the name given it by God himself might seem to imply for why was it called the tree of knowledge of good and evil if it had not some vertue to give that knowledge Secondly the interdiction of the eating of that fruit under so grievous a penalty seemes to imply as much else why should God forbid man the use of that fruit when he granted him all the rest of the fruits of the Garden if there were not some vertue in this that the other fruits had not or how could it stand with Gods justice to lay so heavy a penalty for the eating of this fruit if it were of vulgar and common use Lastly God may perhaps be conceived in policy to conceal the vertue of this fruit from man lest he despising the interdiction eating of the fruit forbidden and thereby becoming wise as God he might share with him in his honour and so God might lose the glory of excelling alone Satans second argument of this kinde is grounded upon the suppofition of Gods secret ill affection towards man which if Satan suggested who could disprove it for who could discover the secrets of his heart which can be known to none but himself alone That God was enviously affected towards man there seemed to be these probabilities First he had planted a Garden for man and denied him some of the fruits of it Secondly that fruit which he had denied him was only of true worth and value and fit for an understanding creature whereas that which God had given him was of little worth only food for the body which he had allowed to the very beasts Thirdly he implies that God must do this wittingly seeing he that had made the tree could not be ignorant of the vertue which himselfe had given it Fourthly he supposeth that God could have no other end in interdicting unto man the use of this fruit but only to keep him under in a state of vassalage destitute of that knowledge of which he was capable that himself might excel alone With these plausible suppositions the divel strengthens his arguments to draw man on into rebellion against his Lord. In the next place Satan grounds his argument upon such things as carry with them some shew of truth but those he wrests
and misapplies cunningly and deceitfully to fit them to his own purpose As first he suggests or at least would have it supposed that limitations and restraints are a kinde of bondage This position hath in it some truth if it be duly limited in every respect First in relation to the persons Restraints upon free men that have just title to liberty are slaveries but applied to men in respect of God whose creatures they are it is most false for no creature can be free from subjection to him that made him Secondly that position must be limited in respect of things from which we are restrained restraints from necessary or profitable things impose a kinde of bondage but restraints from hurtful or needlesse things such as this tree was are rather profitable directions then any abridgement of lawful liberty Again it is unreasonable that man who was created an understanding creature capable of knowledge should be kept in blindnesse and ignorance this hath some truth in it if we confine it only to things fit to be known but to be ignorant of unnecessary things is an ease to be ignorant of hurtful things is safety Thirdly it is lawful for any man to seek his own good It is true if we restrain it to a good proportion able to ones state and condition that is really good to him and besides if it may be obtained by lawful meanes But this good which Satan perswades Eve to seek after was neither fit for Adams present condition nor to be obtained by any other meanes then by breaking of Gods Commandment Fourthly one ought not to hinder anothers good for his own advantage as Satan chargeth God to deal with man in this particular case is a true rule between the creature who owes to another this duty of seeking one anothers good But it is utterly false if it be applied to God who having as warrantably he might made all things for himselfe might justly limit the good of all that he had made by due respects unto his own glory Lastly it is not lawful to seek to excel alone it is true applied to the creature but extended unto God is false and prodigiously blasphemous who if he should cease to excel alone must cease to be a God Thirdly Satans last slight in urging his arguments is in producing all that might move the woman to embrace his motion and concealing all that might make against it For if the loving kindenesse of God to man manifested among all the creatures in forming only man after his own Image and likenesse so as he had done no other visible creature in making him lord over all the rest of his creatures which he put under his feet in giving him possession of the whole world in planting this Garden of delights meerly for his sake and bestowing freely upon him all the fruits thereof to make use of at his pleasure reserving only that one tree and after all this to make mans happinesse compleat every way in creating such a necessary and comfortable help as the woman was and bestowing her upon him All these and the rest of Gods favours so lately and freely conferred upon man without any solicitation meerly out of Gods infinite and unconceivable goodnesse had been either remembred by Satan or considered by thâ—â—oman and cast into the ballance against Satans groundlesse suppose â—â—alousies of Gods ill affection towards man that maine temptation by which Eves heart was perverted and turned away from God had taken no effect at all and Satan had been abhorred and hated as he deserved as a malicious slanderer Eightly Satans notable cunning and subtilty appeares yet further in working upon and stirring up the womans affections within which he doth partly by putting her into a passion of discontent which must of necessity cast a mist before the understanding and blinde the eye of reason and thereby disable it to judge of things aright And partly by setting her at gaze upon that pleasant visible object of the forbidden fruit which working upon the outward senses might awaken the affections within and by both those meanes might raise them up to such a violent distemper that reason should be able to rule them no longer but the affections now holding the raines might carry the woman whither they list Thus the divel wholly perverts that natural course which God in the beginning had set in the soule of man according to which the faculties thereof exercised all their operations in the state of mans innocency which was that the understanding being first duly informed should give a rule to the Will and affections upon advised deliberation and judgement which order if the woman had observed at this time and referred the motion of Satan to the free and unpartial judgement of the minde questionlesse Satan had lost all his labour and the falshood and fraud of his suggestions had been discovered But above all the rest of Satans policies there is none matchable to the last in pressing the woman to a speedy resolution without farther deliberation and to the speedy execution and putting in practice that counsel which he had given her which is the nearest way to thrust in men headlong into mischief Now that the woman took no time for advice appears by the Narration in the History penned by Moses wherein it is manifest that supposed vertue of this forbidden fruit is no sooner discovered but the fruit it selfe presented to her view is both desired eaten before she departs from the place to bring her husband tidings of this new discovery of the means of their further happinesse That it was Satans policy to presse the woman to a speedy resolution and execution of what she resolved on no man can doubt who knowes and considers his subtile policy and industry in contriving and acting mischief And shall withal observe how much a sudden resolution must needes further his design the successe whereof nothing could assure but a sudden surprise But besides in that he informes and perswades the woman that man should become a God that very day that he tasted of the forbidden fruit he intimates what he aimed at which could be nothing else but to involve the woman in this act of rebellion speedily that she might as speedily become a God seeing we know that hopes of speedy successe are the most forcible motives to draw men to speedy undertakings Thus hâ—â—e we in a good part endeavoured to display the Method and Art of Satan in this dangerous temptation by which our first Parents in Paradise were foiled the due consideration whereof may be of special use to teach us the Art of discovering those wiles by which Satan attempts us daily in the same manner which we shall the more carefully look into if we lay withal before us the lamentable consequents of this shameful fall and shall also consider that if Satan prevailed against them furnished with so much wisdome and holinesse he hath a far greater advantage against us that are
fountain from whence they flow so that there cannot be too much care used to set God before men in all the dispensations of his mercies since they are so apt of themselves to forget him The womans last failing in this first part of her answer is manifested in the manner of her expression which she useth when she mentions Gods grant of the free use of the fruits of the Garden of which she speaks in so bare and cold a manner that she clearly discovers at how low a rate she valued it in her heart For whereas God in his grant expresly mentions every tree of the Garden of which he gives them liberty to eate freely as we render that significant phrase in the Hebrew eating thou shalt eate she minceth it in her relation to Satan affirming barely and coldly that they did eat of the trees of the Garden concealing those two circumstances that set out the largenesse of the gift This failing of hers gives occasion to 5. OBSERVE Gods mercies ought not when they are spoken of to be represented in cold and weak expressions Observ 5 THus indeed we finde godly men when they have occasion to speak of any mercy to mention and set them out in such a manner as if they poured out the very affections of their soules with their words as David doth Psal 103.3 4. sometimes calling upon and stirring up others to do the like Psal 145.7 sometimes expressing and setting out the blessings themselves with all the varietie of words and phrases that they can devise as we may see in Moses his Song Exod 15. and Deborahs Judges 5. otherwhiles by occasion of remembring one mercy gathering together heaps of other mercies of like kinde as Hannah doth in her prayer 1 Sam. 2.1 and the blessed Virgin in her thanksgiving Luke 1.46 At other times discovering the fountain whence those blessings flow Gods free Mercy great Goodnesse c. Psal 145.7 and to enlarge the mercies the more setting out the unworthinesse of them that receive them as David doth 2 Sam. 7.18 and Saint Paul 1 Tim 1.13 And this they do 1. Because they having their hearts enlarged in the apprehension of them inwardly cannot but speak as they think of them 2. It is our duty to advance the Lord by all the meanes we can that his Name alone may be excellent Psal 148.13 and great Mal. 1.11 now nothing advanceth his Name more then his mercies which therfore must be set out as the mercies of God high and without comparison 3. When all is done and we have made use of all our Art and abilities to set out Gods mercies in the largest manner that we can devise all our words come infinitely short of the full extent of those things which we desire to represent 4. In the mean time while we strive to set out things in the fullest measure we warme our own hearts and quicken our affections the more and fill our hearts with the greater admiration of those things which exceed all our expressions VERSE III. THe woman in this verse which containes the second part of her answer to Satans question coming to speak of the interdiction of the tree of the knowledge of good and evil of which she was demanded it is worth our observation to take special notice how she riseth in her phrases and expressions which we shall finde farre different from the stile which she had used in setting out the grant of the use of the rest of the fruits of the Garden of the former she speaks in a scant and weak manner of the interdiction she speaks fully and strongly as will appear in the particulars For first in this she mentions Gods Name expresly which she had wholly omitted in speaking of the grant Next whereas she in her relation of the grant leaves out two special termes which God had used in giving it herein speaking of the interdiction he expresseth at least all or perhaps more then God had spoken at least more then Moses had related him to have spoken and questionlesse more then Satan had demanded So that by these different manners of expression she plainly discovers the thoughts of her heart within that she made no great account of Gods mercy in the grant but the restraint and interdiction she took very tenderly Whence 1 OBSERVE Mens words and speeches are usually proportioned according to the measure of the affections of the heart Observe 1 SO our Saviour tells us that out of the abundance of the heart the mouth will speak Mat. 12.34 when Elihu is full of matter and his belly like wine wanting vent Job 32.18 19. observe how large and full of life his expressions are in the chapters following If the heart within be full the tongue must needs be the pen of a ready Writer Psal 45.1 Neither can it be otherwise First because words being ordained to be the meanes of representing the thoughts of the heart within it is agreeable to all reason that they should expresse them in their full proportion as the glasse doth the face Secondly because although the understanding be or at least should hold the raines of the tongue yet the affections adde the spurres unto it as indeed they do many times give the measure to our actions themselves as we run according to our feare sight according to our anger and wake according to our hope and desire and so in many other of our actions Let us then judge of the temper both of our own and other mens hearts and inward dispositions by our expressions although indeed it be more certainly manifested by our actions A spiritual man speaks of the things of the world as he useth them necessarily and sparingly Of spiritual things as of God of Christ of Grace and Glory feelingly and fully See Eph 1.3 on the other side a carnal mans conference of Heaven and heavenly things is rare dry and empty but of worldly things voluntary frequent and large much like Nebuchadnezzars vaunt Dan 4.30 In like manner we may judge of the ebbes and floods of our inward affections by the abounding or scanting and by the strength or weaknesse of our expressions as we do sometimes of the ebbes and floods of the sea by the high rising or low falling of the rivers which run into it And if it happen otherwise as it doth sometimes it is by reason of some natural imperfection It may so happen and doth sometimes that one may have a large heart and a narrow mouth as Moses excuseth himselfe that he was no man of words he means not a man of ready speech Exod. 4.10 sometimes it falls out that by some outward occasion a man is forced to keep in that which his tongue would otherwise be ready to utter as David could and was desirous to have spoken but refrained a while and held his peace even from good for the presence of wicked men Psal 39.2 Thus sometimes the ebbes and floods of the sea are restrained by the violence of
and taking up wayes of dishonest gaine that we may purchase that by any meanes without which we think our selves not sufficiently supplied according to our worth Let then all that are godly the more carefully labour to establish their hearts in a setled content in that condition in which God hath placed them which must be done 1. By approving it in their judgement as every way best and fittest for them and for Gods honour and glory 2. By bringing in and limiting our desires thereby so far that we wish it not to be other then it is 3. By bringing our affections to delight and rejoyce in it as in that lot which God himselfe hath laid out unto us and that upon these considerations 1. That whatsoever we enjoy is more then we have any title unto by nature who came into the world naked a consideration which Job quiets his heart withal when he was at once stripped of all that he had Job 1.21 2. That we are unworthy of what we enjoy as Jacob acknowledgeth himself lesse then the least of Gods mercies Gen. 32.10 so that whatsoever we enjoy we have out of favour and free grace 3. That what we have we have no ability to manage as we ought nor can give a perfect account of it if God should deale strictly with us 4. That God who hath allotted us our estates is infinitely wise and therefore better knows what is fittest for us then we our selves and no lesse kinde and loving nay much more then we are to our selves and therefore will not faile to give us any thing that may be truly good unto us as having given us his own Son with whom he cannot but give us all things Rom. 8.32 5. That the life of man consists not in abundance as our Saviour tells us Luke 12.15 but in a secret supply of our wants by Gods blessing who makes a little that a righteous man hath better then the riches of the ungodly Psal 37.16 6. That when we have what we would desire yet we must depend upon God for our allowance out of it every day as all men rich and poor are directed to do by our Saviour to beg of him their portion for every day Now this contentednesse must reach even to our spiritual as well as to our temporal estate wherin our want of grace sense of our inward corruptions continual conflicts with Satan and foiles by him many times though they may and ought to quicken us to prayer and watchfulnels and make us humble and vile in our own eyes yet ought not to disquiet our hearts so far as to provoke us to impatiency and murmuring at our present condition or to kindle our desires to long after such a change of it as is not warranted Rather our unquietnesse at our own corruptions should beget in us only an holy indignation against our selves for our errours and failings with a desire of that future condition wherein we shall put off this body of death yet with patience waiting till the time of our appointed changing Job 14.14 but no manner of impatience against our present condition or repining against God who hath so ordered it both for his own glory and for our good at the last When Satan tells the woman that by eating the forbidden fruit her eyes should be opened he necessarily implies that for the present both she and her husband were blinde in effect so that these are the two grounds upon which he endeavours to move the woman to discontent at her present condition The first that she was under restraint and not left at liberty to take what she pleased The second that she was held in blindnesse and ignorance wherewith Satan would have her conceive she had great cause to be troubled as she had reason to be if the suggestion had been true So that we may thence 5 OBSERVE Blindnesse and Ignorance is a great misery Observ 5 IT is not good saith Solomon that the soule should be without knowledge Prov. 19.2 The Apostle goes farther and in expresse termes tells us that ignorance alienates us from the Life of God Eph. 4.18 and reckons it up amongst the spiritual plagues which the Lord in his justice laid upon those that dishonoured him and glorified him not as God the darkening of their sottish hearts Rom. 1.21 and is the meanes by which Satan whose work it is to blinde men 2 Cor. 4.4 prevailes so far upon men as he leads them at his will into all lasciviousnesse Eph. 4.19 and indeed into all other sins when their eyes being blinded they know not whither they go 1 John 2.11 More particularly the evils of this fearful plague are 1. The abasing of a man unto the condition of a beast from which he differs and is advanced above him only in his understanding Thus David for want of a right judgement and understanding of Gods ways termes himself a beast Psal 73.22 as be doth likewise all men else Psal 49 20. as Agur likewise termes himself brutish upon the same ground Prov. 30.2 2. Ignorance makes a man unuseful and unserviceable every way in all his undertakings for only a wise mans eyes are in his head but a foole walkes in darknesse Eccl. 2.14 which we know hinders all manner of emploiments as appears in the darknesse of Egypt which fixed them to their places from whence they could not remove till the darknesse was over Eâ—od 10.23 3. Ignorance leaves a man without comfort for it is the light that is sweet that is comfortable Eccl. 11.7 and the light of the eyes rejoyceth the heart Prov 15.30 consequently darknesse and ignorance must needs leave the heart without comfort whence the Scripture expresseth one being in a sad condition by being in darknesse without light Isa 50.10 Now that only the Scripture esteems to be knowledge which is the knowledge of God Prov. 30.2 and that in the face of Jesus Christ John 17.3 and of the things that are freely given us of God 1 Cor. 2.12 revealed by the Word and taught by the Spirit Satan contents not himself with working the heart of the woman to a discontented humour against her present condition but gives a step farther and perswades her that God knew how to help it but would not that by this meanes she might conceive that Gods heart stood not well affected towards her and that he wished her no good whatsoever shew he made to the contrary First because he might have allowed this meanes of gaining knowledge which he had so strictly forbidden them without any prejudice to himselfe at all Secondly that he had denied it them out of an evil disposition namely that he might excel and be God alone wherein he most blasphemously chargeth God with injustice in taking order to maintain his own right and providing for his owne honour before the advancing of his creatures of which notwithstanding according to their place and condition he takes care in all his wayes Now although it be true that
To be commanded by none but to be their own lords Psal 12.4 to follow only their own counsel and be guided by their own wills Jer. 44.16 4. To give accompt to none but themselves with those rebellious Jewes that desire to have the Holy One of Israel cease from them Isa 30.11 and Amaziah who will not be called to account by the Prophet 2 Chron. 25.16 5. To referre all to themselves and to their own glory with proud Nebuchadnezzar Dan. 4.30 and to do well to themselves Psal 49 18. The consideration hereof may discover unto us the hainousnesse of such sinnes as most men usually too sleightly passe over which in wicked men are so grosse that they appear to the whole world as the aiming at their own glory and praise the applying of all their endeavours to advance themselves above others in their estates and possessions in their houses food clothing that they may be admired above others and excel alone their refusing to be directed or reproved when they step awry manifesting that they desire to have none other law but their own wills and counsels These are so palpable affectations of a state and condition above a man and usurpations of divine priviledges that they can neither be denied nor excused Now for the godly though they desire and endeavour to keep down this swelling of the heart yet they may easily discover in themselves the striving of their natural corruption to prick them forwards to such inordinate desires for which they have also great cause to humble themselves and that the more because they have known so much of God and of their owne vilenesse and so well understand the end unto which they were created that they should so far forget their own condition and not consider the impossibility of attaining to what they desire or the impiety of desiring it if they could as to desire to share any way with God in his honour who is not honoured as a God unlesse all things be thrown down at his feet Isa 2.11 till he alone be magnified and his directions and will submitted unto and obeyed this is or ought to be a matter of great mourning unto every godly soule Now Satan is not content to stir up the womans spirit to endeavour to advance her selfe so high as to be a match even with God himselfe unlesse withal he advance the basest creatures to take up Gods room in her heart which he doth when he moves the woman to expect that from the fruit of this tree which belongs to God aloen to bestow even the vertue of giving wisdome and understanding which God hath reserved in his own power who only knows the place thereof as Job tells us Job 28.20 Whence we may 15 OBSERVE It is Satans policy to draw men to depend upon the creature for that which only God can give Observ 15 THus he perswades Balak to depend on that false Prophet Balaam for blessing and cursing Numb 22.6 and usually men to expect raine from the heavens which none can give but God alone Jerem. 14.22 Nourishment and thereby life from food which is maintained only by every Word that proceeds out of Gods mouth Mat. 4.3 4. Safety and sufficiency from wealth and riches Prov. 18.11 The reason is 1. That he may thereby dishonour God in robbing him of the honour of being All sufficient and bestow it upon the creature 2. That he may abase man by bringing him to depend upon those things which God hath put under his feet and deceive him withal in drawing him to seek water from broken Cisternes that hold none Jer. 2.13 Let all that are wise take notice of the least motion of their hearts that tends that way abhorring the very least inclination of our affections that way as a dangerous evil 1. Dishonourable both to God and our selves 2. Uncomfortable when our hearts cannot be assured of that which we depend upon as having no firme ground to support our hopes 3. Unprofitable when men gaine nothing by such a kinde of dependance more then they do by a dream of a great feast who finde themselves empty and hungry when they are awake 4. Most dangerous by drawing us from the service of God to the service of the creature upon which we have our dependance This notwithstanding is an evil sicknesse that seizeth on the greatest part of the world who are carnal as appears by their labour and care about the creatures security and contentment which they desire to take in enjoying them feare and mourning in the losse of them as if they had lost their gods and much more by their neglect of God and his service as if their happinesse consisted not in him at all It is worthy our observation that when Satan tempts the woman to seek her own advancement in that very temptation he moves her withal to make use of the creature for the attaining of that end to eate of the forbidden fruit that she might become as God so that we may easily discerne how nearly these two foule evils are linked together so that the one necessarily drawes on the other And may 15 OBSERVE Self-seeking and dependance on the creature are evils that be inseparable Observe 15 THus the Apostle joynes together as inseparable companions self-love the ground of self-seeking and covetousnesse 2 Tim. 3.2 Now this comes to passe 1. By necessity because man as well as all other creatures wanting sufficiency in himselfe for self-subsistence having now in a sort departed from God and thereby lost his dependance upon him hath nothing else left him but the creature to flie unto for his support 2. Because God by his just judgement cannot bring upon man a fitter plague to avenge the dishonour done to him by lifting up our selves against him then by abasing us to submit to things below our selves Let us learne the right way of curing our hearts of that shameful uncomfortable unprofitable impious sinne of dependance upon the creatures by labouring to cast out of our hearts this inordinate selfe-love which is the root of that evil the very mother and nurse of covetousnesse men-serving and the like Upon this ground it is that our Saviour Mat. 16.24 makes selfe-denial the first condition required of one that will be a follower of him as being that which withal takes us off from all dependance upon the creature and thereby leaves us free to close with Christ It is of great use unto us to take notice a little farther how this way which Satan proposeth to the woman for her advancement crosseth it self Forsooth she must out of hand be made a God and which way shall this be brought to passe she must for the attaining of this honour stoop unto and depend upon a poor creature far below her selfe so that the meanes of her advancement must be to bring herselfe infinitely lower then she was and of a Lord as God had made her over the creatures to become a kinde of slave unto them
Whence 17 OBSERVE Satans preferments are in true estimation abasements and base slaveries Observ 17 SOme of his servants do indeed talk of liberty but are in truth the servants of corruptions 2 Pet. 2.19 He promiseth Christ to bestow on him all the Kingdomes of the world but it is under the condition that he must first worship him and thereby stoop unto the basest of all his vassals Mat. 4.9 Thus he deals with us continually alluring us to be independent upon God and to wait on him no longer and in the mean time endeavouring to bring us to place our dependance upon the meanest of his creatures So likewise in the duties of our service he perswades us to cast off the yoke of Gods Law and subjection to his will and in the mean time provokes us to the service of our own base lusts so that we take on us instead of one God as many lords as we have vile and inordinate affections in our own hearts and which is worst of all himself too after whom we walk in sulfilling them and are led captive by him according to his will 2 Tim. 2.26 exercising us in baser services and exacting them with greater rigour and rewarding with nothing at the last but with shame and sorrow at present and everlasting destruction hereafter Satan well knew that if the woman had taken some longer time to commune either with her own heart or with her husband there would have been discovered so many strong evidences for the justifying of God in his exceeding large bounty to the man and woman by the undeniable experiments of those real favours which they had received from him that the scandalous and blasphemous imputation of Gods ill affection to them would soon have vanished as a mist before the Sunne Wherefore we shall finde that Satan labours all that he can to thrust forward the woman to a speedy resolution and execution thereupon to fall presently to the eating of the forbidden fruit that she might instantly be advanced to the honour of God How destructive that proved unto her will appear in the event that followed So that we may hence 18 OBSERVE Hasty resolutions prove commonly dangerous in the issue Observe 18 WIthout counsel the People and State fall but in the multitude of Counsellours there is safety saith the wise man Prov. 11.14 and he that hasteth with his foot sinneth chap. 19.2 and without counsel as ill wayes are usually resolved on so that which is purposed is overthrown Prov. 15.22 The reason is 1. Because in the oughts of our heart natural motions which are full of errour come first to hand upon which if we settle our resolutions we must needs be mistaken and erre dangerously ere we be aware 2. Because our understanding being weak in it selfe is not able at once to take in and lay before it all things upon which a well-grounded judgement should be setled so that we need some time to search out and lay together all those circumstances and evidences which must guide us in all that we take in hand Now to draw on the woman to this speedy resolution Satan sets before her eyes the speedy and present effect of that fruit that it had such a vertue as to open their eyes that very day that they should eate of it Whence 19 OBSERVE The nearer things are to be enjoyed the more strongly the heart is affected towards them Observe 19 HOpe deferred makes the heart sick saith the wise man Prov. 13.12 as on the other side judgement deferred maketh the heart secure and fearlesse Eccl. 8.11 Mat. 24.48 on the contrary side present judgement fills the heart with terrour as we see in the judgement on Dathan and Abiram did the children of Israel though otherwise a senselesse people Numb 16.34 as likewise when the desire comes it is a tree of life the meanes of reviving the soule whence our Saviour to affect the spirit of the poor thief upon the crosse tells him that he should be with him in Paradise that very day Luke 23.43 The reason is the affections of the heart are most strongly moved by sense which apprehends only things that are present whence it must needs follow that the nearer things are unto us in our apprehension the more strongly the heart must be moved by them If then we desire to have our hearts moved either by mercies or judgements let us labour to bring them as near as we can Thus God represents unto Cain sinne he means the punishment of sinne as lying at the door Gen. 4.7 To morrow the Lord will be angry if we sinne to day say the messengers sent from the children of Israel to the Reubenites and the Gadites Josh 22.18 and Ahijah to Jeroboams wife tells her that the judgment upon Jeroboams house is coming even now 1 Kings 14.14 so in mercies Abrahams rejoycing at Christs day was that he saw it that is apprehended it as present John 8.56 To this purpose 1. Let us be careful to fixe our eyes upon the present examples of mercies or judgements upon our selves or others especially upon those which are inward and spiritual laying hold of eternal life upon the sense of Gods present favours as the Prophet David seems to do Psal 73.24 and beholding and trembling at the very face of hell in present judgments 2. Labour to work those experiments upon our hearts till they awaken faith by which only those things which are to come are made present Heb. 11.1 so that they affect men with joy as if they were possessed already 1 Pet. 1.8 and with like feare on the other side 3. Let us often recount with our selves the shortnesse of this present life Meditation may and will shew a mans life unto him but a span long and may make a thousand yeares seem unto him as God accounts them but as one day VERSE 6. ANd when the woman saw That is when she partly beheld with her eyes and was as fully perswaded in her heart as if she had seen it For although the outward beauty of the fruit might be seen with the eye yet the goodnesse of it for food which nothing could discover but the taste and much more the vertue of it to make one wise were things not to be seen with the eye so that seeing in this place must necessarily withal include believing That the tree That is the fruit of the tree for that only could be eaten Was good for food and therefore as she might be perswaded more apt to preserve life then to bring death as God had threatened Now that the fruit of this tree was good for food she might easily be induced to believe because she had by experience found it so in other fruits of the Garden that those which delighted the eye were likewise grateful to the taste and questionlesse in this the woman was not deceived for the fruit doubtlesse had no evil in the nature of it only the use of it was made evil unto man
by Gods interdiction And that it was pleasant to the eyes Which perhaps she had not taken notice of before as not thinking it fit to look upon that with observation which she might not touch or if perhaps she had looked upon it she beheld it not with the same affection before that now she did which made it now more delightful in her eyes then it had been before This seems to be the womans first outward act in this sinne of hers the gazing upon this fruit with delight And a tree to be desired The womans desire after this fruit is not mentioned by Moses till he come to speak of getting knowledge to intimate that although the beauty of the fruit in her eye and the usefulnesse of it for food might somewhat affect her yet that which set her heart on fire with the desire after it was especially and chiefly the hope of getting the knowledge of good and evil To make one wise or prudent as some translate it although as it seemes not so properly nor agreeably to the sense of the Holy Ghost seeing the wisdom here spoken of must be the same which had before been mentioned by Satan and consisteth rather in contemplation then in practice and therefore must be conceived to be rather Sapience then Prudence or at least must include them both She took of the fruit thereof Which before she had acknowledged she might not touch Now in this kinde of expression the Holy Ghost discovers unto us the Rule by which the woman now guided her self namely by the lusts of her own heart and no longer by the Commandment and Will of God It was now no impediment to her to eate of the fruit of that tree because God had forbidden it it was a sufficient warrant to her to take and eate it because she desired it Withal we have here pointed out unto us the several steps and degrees by which the woman went on till she came up to the height of her sinne she saw she desired she took and eat and at the last gave unto her husband that he might eate And gave also to her husband Having questionless found the fruit as grateful to her taste as she expected but not as Satan with an intention to beguile him but out of love to make him partaker with her of this new-found meanes of her happinesse Thus Satan blinded her eyes and God left her to her selfe to be insensible of the evil which she had brought upon her selfe till she had been led on by Satan to do as much mischief as she might and drawen her husband into the same condition with her With her That is to eate with her or as she had done For otherwise he must needs be with her in the same place when she gave him of the fruit to eat Now whether she went after him to finde him out or whether he came to her of himself and when and whether before she had eaten of the fruit or after which is most probable it is uncertain and not much material to be known And he did eate By his wives perswasion as well as by her offer of the fruit and by her example for ver 17. God censures him for hearkening to the voice of his wife By what words or arguments she prevailed with him it is not expressed it is most probable that she related unto him all that which she had heard from Satan before which the Holy Ghost thinks not needful to repeat again as affecting brevity and having this only scope to manifest that God had no finger in Adams sinne but that the woman was tempted and deceived by Satan and the man by the woman Thus were the two fountaines out of which all mankinde issued both poisoned and corrupted and consequently of necessity by them their whole posterity after them seeing there can be nothing clean drawn out of that which is unclean We have then in this verse set before our eyes the success and effect of Satans temptation First the womans affections are distempered and corrupted by her outward senses and both by them and by Satans suggestions her Minde and Judgement are perverted till she breaks out at last into the actual transgression of Gods Commandment and drawes her husband after her Secondly it is probable that the woman might have seen this tree before without any inordinate affection towards the fruit thereof it may be that it was not then so pleasant in her eyes as it now appeares unto her after Satan had by his suggestions distempered her heart and kindled her affections to an inordinate desire after it and then it seems very beautiful in her eyes Whence 1 OBSERVE Things usually appear unto us as we stand affected towards them in our hearts Observe 1 TO men of carnal minds carnal things seem to be matters of great worth as Riches to the covetous Honour to the ambitious Beauty to the adulterous and dainty fare to the voluptuous because their affections and desires are towards them As likewise on the other side Christ and his Righteousnesse Grace and Glory seem in their eyes to be matters of small value because their affections are against them Nay the very objects of sense and much more the arguments that are brought and presented to us in discourse seem more or lesse weighty and consequently make a deeper or sleighter impression and prevaile more or lesse with us as our hearts stand affected the one way or the other As it happens in our bodies that contagious sicknesses yea distempers of heaâ— or cold and the like prevaile more or lesse upon men according as the body it selfe is inwardly disposed Let it be then the care and labour of every man to get those carnal and sensual affections wherewith all our hearts naturally are possessed subdued and mortified our selves renewed in the spirit of our mindes and our hearts changed from this carnal and earthly disposition to a spiritual and heavenly frame lest they remaining carnal and earthly still represent things unto us not according to truth but according to their own temper as a distempered taste doth the relish of our meats and so beguile us by corrupting our judgements which must necessarily lead us into dangerous errours making evidences of heavenly truths small and sensual objects great And let all men be careful to take heed of judging of any thing when their mindes are distempered with any passion or giving much heed unto such mens judgements who manifest themselves to be engaged in their affections before-hand By that which we have already considered in the prevailing of Satan by this temptation it appears that we cannot lay the blame of drawing the woman to this sin upon the fruit of this tree which she had in all probability beheld before this without sinne but it was the impression made upon her heart by Satans suggestions which made that fruit a snare unto her now which was none before Whence 2 OBSERVE Sinne proceeds not from the outward
God because it crosseth our carnal affections and condemns all our wayes and works John 3.20 Let no man then suffer his judgement to be swayed by the opinion of the world in any matter that concernes the grounds of Truth delivered in the Word seeing the world is guided by the wisdome of the flesh which is enmity against God Rom. 8.7 And therefore no marvel though it oppose his Truth which brings down the strong holds and high imaginations of the natural man to bring under every thought to the obedience of Christ 2 Cor. 10.5 and refuse to give credit to those that speak it as the Jewes dealt with our Saviour John 8.45 because the world lying in wickednesse 1 John 5.19 which the truth of God reproves John 16.8 cannot but hate that which disgraceth and opposeth it Now if we observe it well that which made the woman so apt to give credit unto Satans suggestions was that her heart was beforehand taken with some desire after the knowledge which the eating of that fruit would certainly bring as Satan had informed her and she was desirous to believe Whence 5 OBSERVE Men are easily drawen to believe and hope any thing of that which they affect and desire Observe 5 LOve as the Apostle tells us hopes and believes all things 1 Cor. 13.7 and we know that as our affection is towards the person that speaks unto us so we give credit to his words much more to a friend then to a stranger Thus we are apt to hope well of our children because we love them well much more are we apt to promise ourselves good of our own counsels which we love better then our children It must needs be so seeing love being grounded upon a perswasion of some worth in that which we love we are easily drawn by the experience of that which we know to be in it to hope for and expect that which we know not although it doth not yet appear And whatsoever we desire to have because we desire withal that it may be good we hope it will be so By this one mark it will evidently appear that the generality of men are greater lovers of Wealth of Men of Honours of Pleasures then of God Himself or his Sonne Christ because it is evident they expect and promise themselves more good by them then by God and all his Promises following them more earnestly rejoycing in the fruition of them more cordially preserving them more carefully and resting on them more securely then on Gods Promises of Grace and Glory of this life and of that which is to come which as their own wayes convince them to their faces they esteem little better then meer delusions Yea it is manifest that they have no desire towards any way or work of Godlinesse of which they promise themselves no good by them Job 21.15 but disgrace poverty danger losse of profit and pleasure besides much unquietnesse of minde Nay by the same mark the greatest part of men appear to be greater lovers and better friends to wicked men of whom they never speak nor patiently endure to heare any evil then they are unto the godly of whom themselves are alwayes willing to believe any ill report that can be raised upon them The woman had before her eyes this pleasant fruit but she had withal an Interdiction from God not to meddle with it under the fearful curse of dying the death if she tasted of it but her inordinate appetite stirred up by sense we see prevailes with her above the terrour of the curse though denounced by God himself Whence 6 OBSERVE The terrours of wrath to come cannot prevâ—â—â— against strong and violent affections to things that are present Observe 6 IF the sense of an evil felt cannot withhold us in such a case as Prov. 23.34 35. much lesse can the feare of future evils work on our hearts The Prophet complaines that the peoples violent affection to rebellious courses thrust them forwards as an horse rusheth into the battel Jer. 8.6 of whom the Lord himselfe testifieth that he mocketh at feare and turnes not back from the sword Job 39.22 opposing their confirmed resolutions to evil against any shame or feare that stood in their way Jer. 2.25 26. Like Zimri and Cozbi that scorned the presence and tears of the Congregation and the apprehension of the future danger to fulfil their filthy lusts Numb 25.6 nay even the whole multitude of that rebellious people a little before were not deterred by the fearful judgement executed in their sight on Corah Dathan and Abiram from renewing their rebellion against Moses and Aaron the very next day Numb 16.4 The reason whereof is 1. Because such things as are present such as the pleasures of sinne are being apprehended by sense work more strongly upon the affections then things absent can do because they want that help of sense to conveigh them to the mindes which the affections are most moved by For as hope deferred maketh the heart sick because the thing desired is absent Prov. 13.12 so on the other side when the judgment is deferred and is not present the heart is not affected with the feare of it but hardened in men to mischief Eccl. 8.11 2. Because affections which things present raise up in us blinde our judgements so far that the evils threatened because they are not present are not believed so that men perswade themselves they will not come Deut. 29.19 Isa 28.15 and for that reason the feare of them restrains not men from evil because unto such persons they are esteemed as if they were not at all Let all men by this try their affections either to good or evil If our affections to that which is good be strong Much water will not quench love Cantic 8.6 7. as appears in the example of holy David whom though the proud derided Psal 19.51 Princes spake against him ver 23. the hands of the wicked robbed him ver 61. the proud digged pits for him ver 85. the wicked waited to destroy ver 95. yet all quenched not his love to Gods Law ver 97. nor his endeavours not to decline from his testimonies ver 157. Out of the same affection the Apostles were not deterred from preaching by all the menaces of the counsel and stripes that they laid upon them Acts 4.20 21. Thus Daniel continues his duty of making his request unto God despising the Lions Den Dan. 6.10 as the three children had done the flames of fire Dan. 3.17 On the other side to faint in the day of adversity argues small strength Prov. 24.10 or to take offence and be disheartened when tribulations arise Mat. 13.21 or mens displeasure threatens us as they do John 13.42 or much more when feigned terrours keep us off from our duty Prov. 26.13 That which prevailed so far with the woman or at least by which her minde already distempered by Satans suggestions was so far inflamed that it carried her on violently into this actual
inroad of Philistines which drew him another way 1 Sam. 23.27 28. Reason First it cannot be otherwise because inward desires and affections are the ground of all outward actions and performances as Solomon tells us Prov. 4.23 which therefore must needs follow unlesse there be some impediment cast in the way especially in this corruption of mans nature wherein they bear all the sway Secondly God is pleased it shall be so that men may be made known by their actions as a tree is known by his fruit Let us then tremble at the first moving of our inordinate lusts as anger fleshly lusts covetousnesse and the like 1. As being in themselves pollutions that defile a mans heart Mark 7.21 22 23. 2. And by consequence make us abominable in the sight of God who beholdeth the motions of the heart and judgeth of men according to them 3. And subjects unto Satan who reignes in us and carries us by them at his pleasure Eph. 2.2 3 4. 4. And will bring shame upon us at the last by thrusting us forwards into the open acts of Adultery Murther Theft and the like without Gods grace preventing us seeing we have no more power of our selves when those lusts have once seized upon our hearts from breaking out into the open acts of sin then he that hath lost his footing on the top of some high tower to stay himself in his fall before he comes to the ground 2. Acknowledge Gods infinite goodnesse and mercy towards us in particular in preserving us from many grosse and scandalous sins 1. Whereof we finde the seede and roote moving in our hearts every day 2. And which are continually nourished and strengthened by that fountain of corruption which is within us from whence they spring And 3. Are continually fomented and blowen up by Satan till they break into a violent flame which consequently cannot be quenched by any power of ours nor by any other meanes but by the Spirit which God denies not to his own both to preserve them from the reproach of men for the credit of Religion and the honour of his owne Name and by which he sometimes over-rules wicked men restraining them from the practice of some evil for the preservation of Order and for the peace of his Church We have made it appearalready that it was not the least part of Satans policy when he had won the womans consent to hasten her on to the actual performance of that evil to which he had tempted her and must be esteemed not the least of the womans oversights that without taking time to advise with her own heart or consult with her husband about such a strange motion proposed unto her she runs on headlong to the acting of that evil which without Gods mercy had for ever ruined her and her posterity but the observation which that circumstance yields we have already handled out of the verse going before That which falls next under our consideration is the womans voluntary act in taking and eating the forbidden fruit Satan indeed had tempted her to the sin but she sinned not actually but in her own voluntary act Whence 12 OBSERVE It is not in the power of Satan himselfe to draw any man to sin without his own consent Observe 12 THe whores alluring wrought nothing upon that foole till he himselfe consented to go after her Prov. 7.21 22. Whence it is that Solomon gives us advice that if sinners tempt us we should not consent unto them Prov. 1.10 and then we shall do well enough Whence also it is that our Saviour in his combate with Satan denying his consent to Satans motions remained holy and blamelesse The reasonis First because the very essence of sin consists in the consent For all that Satan or his instruments act in temptations is without the soule whether it be by the representation of objects to the outward senses or at the most to the inward fantasie for neither of these corrupt either the judgement or will or affections there must be something within which must receive and close with that which is represented unto it before it can be a sinne For where the heart consents not at all as it falls out in such actions as are either altogether forced or meerly contingent wherein neither the judgement nor will nor affections concurre there men are wholly freed from any blame of sin both by God and man Nay even when the affections are either suddenly surprized without deliberation or violently carried with some reluctation of the will inordinately to any sinne yet where the precedent resolutions are against it and subsequent repentance disavowes it and by consequent both the one and the other manifest that our advised judgement and will opposed it there the sin is not imputed to condemnation nor accounted the sin of the person but rather of the corruption in the person as St. Paul speaks of himself Rom. 7.20 that the acts were not his but the acts of the sin that dwelt in him Whence St. John affirmes that he that is born of God sinneth not and addes this reason that the seede of God abides in him 1 John 3.9 that is it is not accounted his sin because his heart as far as it is renewed consents not to it So it is not the representation of evil motions outwardly but only the embracing them with the heart that makes the sinne and only the advised and deliberate entertaining thereof that makes the damning sinne Secondly if it were otherwise no man could be free from sinne a moment but Satan would have power to draw men into all kindes of sin at his pleasure and thereby into inevitable destruction at the last yea even the dearest of Gods servants Let no man when he sins blame any but his own corrupt heart as the Apostle adviseth us Jam. 1.14 and the Prophet David doth Psal 51.4 5. looking at nothing but the sin which was bred in him even with his first conception and Psal 73.22 he blames nothing but his own ignorance and bruitishnesse for the distempered thoughts that troubled and were likely to have perverted him This is the way 1. To justifie God in the executing of his justice against sinners when they therein receive only the fruit of their own wayes and are filled with their own inventions Prov. 1.31 Secondly it is the best meanes of furthering both our repentance and reformation when we know every man the plague of his own heart as Solomon termes it 1 Kings 8.38 and finding the fountain of evil to be in our own breast are more easily directed and effectually stirred up to endeavour the mortifying of our own corruptions The woman had no sooner tasted this forbidden fruit but finding it as it is most probable as good in the trial as she had read of it as she believed it to be by the outward shew she presently tenders it to her husband and draws him to be Partaker with her in the sinne Whence 13 OBSERVE They that
appeares by the next clause when it is said It shall bruise in the singular number meaning principally Christ whose work it is properly to subdue Satan and together with him and by his power all such as being renued after his image are by the spirit ingraffed into his body That Christ should be called the womans seed we need not wonder seeing he took the substance of his flesh of her body and was made immediately only of a woman and not of a man It shall bruise thy head That is that seed of the woman he meanes Christ principally who also shall do it by his own power although it be true that by the power of Christ the godly overcome the wicked one 1 Joh. 2.13 Rev. 12.11 But to speak truly the whole body of the Church whereof Christ is head may be said to do that which is done by Christ if we look on the Church as united into one body with Christ as the acts of any member of the body are ascribed to the person as that which is done by the hand of any man is said to be done by the men As for the word Shuph here used in the original which we render Bruise we finde it besides this place no where in Scripture save only Job 9.17 here we have it twice but in the first place it imports only wounding seeing it lights only on the heele which is far from any vital part in the later clause it implies crushing to pieces as lighting upon the head which is the fountaine of life by the crushing whereof must needs follow the total and final destroying of Satan and all his might And thou shalt bruise his heele The heele we know is the lowest and basest part of the body the wounds whereof endanger not the life at all By Christs heele then may be meant both the humane nature of Christ which is the lower and baser part of his person in which Satan bruised him when after many outward troubles in the dayes of his flesh he brought him by his wicked instruments at length to the death of the crosse And withal we may take in all the faithful which are members of Christ who are divers wayes bruised by Satan and Christ in them who in their afflictions are said to fill up the sufferings of Christ Col. 1.24 sometimes by persecutions and outward afflictions sometimes by inward temptations whereby though Satan canst not prevaile against that life of grace by which they live spiritually seeing that life is hid with Christ in God Col. 3.3 notwithstanding he divers wayes wounds and afflicts their foules by alluring and prevailing to draw them by his wiles into divers sins which causeth in them afterwards much unquietnesse and affliction of spirit That in this curse pronounced by God against Satan is involved the gracious Promise of the restitution not only of our first Parents whom the devil had thus beguiled but of their holy seed also is evident and is so farre acknowledged that those words are taken to be the first Catechisme of the Patriarchs containing the principal grounds of Religion which were afterwards more fully opened by the Prophets This Promise in the first clause of it seemes to be directed to our first Parents especially in which God assures them and threatens Satan that this folle of theirs should prove no thorough conquest But though Satan seemed to have prevailed with them to take part with him against God yet God would so far open their eyes and prevaile upon their hearts that they should cast off his yoke hate him and fight against him and by the Power of Christ their Head subdue and conquer him at the last The Promise of the recovery of mankinde out of Satans bondage and from under Gods curse containes in it these principal heads all of them expressed or implied in those few words being so many grounds of our faith 1. That Gods Promise of grace is every way free not solicited by Adam and much lesse deserved as being made unto him now when he had offended God in the highest degree and stood in enmity against him and therefore must needs proceed from Gods free Will 2. That it is certain and infallible as depending not upon mans will but upon Gods who speaks not doubtfully or conditionally but positively and peremptorily that he will do it himselfe 3. That it shall be constant and unchangeable the inward hatred and outward warres between Satan and the holy seed shall not cease till they end at last in Satans total and final ruine 4. That it shall not extend to all the seed of the woman according to the flesh but to some that are chosen out of her seed For some of them shall joyne with Satan against their owne brethren 5. The effect of this gracious promise shall be the sanctifying of their hearts whom God will save manifested in the hatred of Satan and all his wayes which though they had formerly embraced yet now they should abhor 6. This work of Sanctification shall not be wrought upon them as a Statuary fashions a stone into an image but God shall make use of their wills and affections to stirre them up and to set them against Satan as this word Enmity necessarily implies 7. Those affections shall not be smothered and concealed in the inward motions of the heart but shall outwardly manifest themselves in serious endeavours for the opposing of Satan and his power as the war here mentioned and intimated by the wounds on both sides necessarily supposeth 8. The work of Sanctification though it shall be infallible and unchangeable yet shall be imperfect as is implied in the bruises which the godly shall receive by Satans hand not only by outward afflictions but by inward temptations which shall wound their soules by drawing them into divers sins all implied in that phrase of bruising the heele 9. Those wounds which they receive at Satans hands shall not be deadly nor quench the life of grace which the devil shall not be able to destroy as is intimated in that part of the body which shall be wounded which is the heele farre enough from any vital part 10. The Author of this work of sanctification shall not be themselves but God by his Spirit For it is he that shall put enmity into their hearts against Satan and his seede as the words import 11. This work of Sanctification by the Spirit shall be established by their union with Christ their Head with whom they shall be joyned into one body as is implied when Christ and his members are termed one seed 12. By vertue of this union the holy seed shall have an interest in and a title to all that Christ works For so in effect Christs victory over Satan is called their victory when it is said the seed of the woman shall bruise the Serpents head that is Christ and his members shall do it 13. For the making way to this union and communion between Christ and his members
do not manifest unto men their errour in embracing it they are either wholly besotted with that wretch which was unsensible of his own smart Prov. 23 35. or love death Prov. 8.36 and their own destruction which is against the principles of Nature it self Let every man then carefully observe what impression the experience of sin leaves upon his heart If it be zeal indignation revenge grief and the like 2 Cor. 7.11 2 Sam. 24.10 feare watchfulnesse and resolution against it for time to come Job 40.4 5. so that with Solomon we finde nothing in it but vanity and vexation of spirit and thereupon hate all our labour therein Eccl. 2.18 then is there certainly a spirit within that lusteth against the flesh If after the sin we remain senselesse fearlesse carelesse there is certainly some dangerous spiritual disease upon us which taking away the sense of good and evil discovers it self to have seized upon and much weakened the fountain of life it self But if we come once to this height that acquaintance with sin breeds glorying in it Phil. 3.19 delight and joy in it Job 20.12 hunger and thirst after it so that we resolve that to morrow shall be as to day and much more abundant Isa 56.12 the case is desperate without Gods infinite mercy Thus God promiseth to recover man out of Satans snare and that by infusing into his heart an holy hatred and detestation of Satan and of all his instrments and wayes and counsels and this he promiseth shall be his own work for he speaks it I will put enmity c. Whence 8 OBSERVE Sanctification is the work of Gods Spirit Observe 8 HEnce therefore it is expressely called the sanctification of the Spirit 2 Thes 2.13 unto which both sanctification and justification are ascribed 1 Cor. 6.11 and upon the same ground it is called the Spirit of holinesse or sanctification Rom 1.4 which proceedeth from God and therefore this work is ascribed also unto him 1 Thes 5.23 from whom it passeth thorough Christ as the conduit whence he is also said to sanctifie his Church Eph. 5.26 by the Spirit as the working cause and by the Word as the instrument John 17.17 the power whereof is notwithstanding wholly from God 2 Corinth 10.5 Reason 1. It can proceed from no other cause seeing mans heart in it selfe being wholly corrupted it is impossible to draw a clean thing out of that which is unclean Job 14.4 and therefore if it receive any holinesse it must be infused by him that is the fountain of holinesse 2. And it is fit it should be so that all the honour of every mercy as well our sanctification as our justification might be ascribed to God alone that he that glories might glory in the Lord 1 Corinth 1.31 Now Gods promise being absolute that he will do it it must needs be granted that the work shall infallibly be accomplished according to his word for his thoughts must stand throughout all ages Psal 33.11 and who hath resisted his will Rom. 9.19 Whence 9 OBSERVE The work of grace and Sanctification wrought in the heart of man is unresistible Observe 9 AS depending upon the will of God and not of man so that it is not in him that willeth nor in him that runneth but in God that sheweth mercy Rom. 9.16 who worketh in us both to will and to do according to his good pleasure Phil. 2.13 and not according to ours So much is implied in those phrases of writing the Law in our hearts Jer. 31.33 of taking away the stony heart and giving an heart of flesh Ezech. 11.19 of begetting anew 1 Pet. 1.3 of creating Eph. 2.19 and the like all which manifest a work wrought upon man and not by him and therefore having no dependance upon his will at all Neither 1. Is it fit it should be otherwise lest Gods will should be over-ruled by the will of man and Gods purpose of saving such as he hath chosen to himselfe from all eternity should be frustrate 2. If the work of mans conversion be duely weighed it cannot be otherwise seeing in the first act thereof nature being more corrupted must needs stand in opposition against God and so must continue to do till God change it the Apostle testifying that the wisdom of the flesh that is of a Natural man is enmity against God and neither is nor can be while he so continues subject to his Law Romans 8.7 Notwithstanding in this promise wherein God undertakes to carry on man in an irreconcileable enmity against Satan he implies that he will not carry him on therein by violence and inforcement but intends to make use both of his will and affections in this opposition For enmity consists in a voluntary and strong motion of the minde of a man against that which he hates wherein both the will and affections are exercised Whence 10. OBSERVE The work of mans sanctification is not forced upon him although it cannot be resisted Observe 10 FOr in this act God works in us to will as well as to do Phil. 2.13 so that there is at once both Gods drawing and our running Cant. 1.4 Wherfore the Prophet expresseth it by taking away the heart of stone and giving an heart of flesh Ezech. 11.19 There is in a renewed man an heart still by which he consents unto and endeavours to perform that which is good as the Apostle speaks of himself Rom. 7. only God gives him that will by performing two things First by taking away that heart of stone which is in man by nature which is so hardened by that sinne that cleaves unto it that it is utterly uncapable of any counsel or means that might be used to draw it to that which is good by which it can no more be swayed then a black-mores skin can be made white by washing Jerem. 13.23 Secondly when God hath freed the heart of that obstinacy in sin and untractablenesse thereby to any good and hath destroyed in it that enmity against God which hinders it from submitting to his Law yet the heart could not of it selfe close with and embrace any thing that is good if God did not give a new heart of flesh that is infuse into the heart an inclination and tractablenesse to his will which the Prophet prays for Psal 119.36 by which it is enabled to consent unto God and to the motions of his Spirit to follow after to know him Hos 6.3 and to take up words and return to him Hos 14.2 The truth is God could otherwise have no honour by a sinners conversion if the heart should stand out still against him and not encline to approve choose and delight in his wayes above all things To serve and obey by force is slavery and not subjection and proclaims God to be a tyrant rather then a Lord wherefore he loves a cheerful giver 2 Cor. 9.7 and to be loved and served with all the heart and with all the soule Deut. 10.12 with joyfulnesse and
Luke 12.20 sorrow in conceiving and bringing forth children trouble in breeding and bringing them up feare of them what way they will take after they are bred yea even in spiritual things we have alwayes a mixture of joy and sorrow confidence and feare Reason 1. Because in us with that good which by grace is wrought in us there is a mixture of evil which corrupts the sweetnesse of that good which we might enjoy in any blessing as it happens in a body wherein the taste is corrupted by ill humours it mixeth some bitternesse with the food which we take in though of it selfe it have a pleasant relish 2. In this condition it is best for us that it should be so 1. To make us sensible of sin which hath brought vanity upon us and upon all the creatures Rom. 8.20 2. To weane us from this present world and to provoke us to long after the restitution both of our selves and the rest of the creatures into a state of perfection see Rom. 8.21.23 3. It is sufficient that after the enjoying of this state of imperfection for a short space we shall be setled in a state of full perfection for all eternity Let us use even the blessings of this life with feare getting them sanctified unto us by the Word and Prayer 1 Tim. 4.5 and let us take off our hearts from delighting in them but labour to draw near unto God who is the strength of our heart when all outward meanes shall faile us and our portion for ever Psal 73.28 The last clause in the womans censure is that she shall be subject to her husband Whence 5. OBSERVE It is the wives duty to be subject to the will and direction of her husband Observe 5 THe Apostle will have this subjection extended to every thing Eph. 5.24 that is every thing that is not limited by the rule of the Law of God but left to be ordered by Christian Prudence which are things in their owne nature indifferent so Sarah followed Abraham out of her own countrey to Canaan Gen. 12.5 obeyed his command in making provision for the Angels Gen 18.6 as for that particular direction of God to him to hearken to her Gen. 21.12 it extends no farther then such cases wherein the wife adviseth what God himselfe directs Otherwise when she counsels him to take his maid into his bed though God were pleased to wink at it yet it bred her some trouble Gen. 16.2 5. no marvel if Jezabels over-ruling of her husband Ahab in the matter of Naboths vineyard sped much worse and proved the ruine both of her and her husband and the whole family 1 Kings 21.7 22 23 25. Reason 1. There must be order in every society without which there follows division and thereupon confusion Mark 3.25 Now the fittest to governe in the family is the husband as being of the two the more worthy person every way seeing the man was first created and that after the image of God the woman after the image of the man 1 Cor. 11.7 2. And the woman created for the man not the man for the woman ver 9. and of his substance being framed of a rib taken out of his body ver 8. 3. The woman was first in the transgression and seduced her husband 1 Tim. 2.14 4. And the man usually is and alwayes ought to be endued with the best abilities for Government Let all wives learn to know and content themselves with the places wherein God hath set them 1. As being prescribed by God himself who hath power to dispose of his own creatures and who is obeyed in the person of the husband See Eph. 5.22 as he is by a servant in the person of the Master Eph. 6.7 2. As easiest for the woman seeing it is easier to obey then to prescribe and direct 3. And is found in the event to be more safe as Zipporah by obeying her husband in circumcising her childe saved his life Exodus 4.24 26. 4. And is but in matters of lesse moment seeing in the grace of life they are both equal 1 Pet. 3.7 and alike subject to God in his commands so that in matters of duty she obeys only the command of God and not of man 5. And this subjection is but for a short time which makes any thing easie to be borne 6. And if it be conscionably performed is recompensed with a reward hereafter as is servants obedience to their Masters Ephesians 6.8 The expression in which God layes down the rule of this subjection is not to be passed by Thy desire saith he shall be to thy husband which requires not only an outward conformity to the husbands commands but besides an inward subjection of the heart to his Will Whence 6 OBSERVE The subjection of the wife to the husband must be not only in outward obedience to his commands but besides in the inward affection of the heart Observe 6 SHe is therefore commanded to reverence her husband Eph. 5.33 and to yield subjection to him as to the Lord Eph. 5 22 24. which consists in laying aside her own wisdome to receive directions from his mouth as God requires his people to obey him in doing not that which is right in their own eyes but what he shall command Deut. 12.8 and in renouncing her own will as Peter did when he let down his net upon Christs command which otherwise he had no mind to do Luke 5.5 Reasons 1. It is a duty to be performed to God who will be served not only with the outward man but with the heart Col. 3.22 23. 2. Else the subjection must needs be burthensome and the services done therein like that of Zipporah in circumcising her childe Exod 4.25 Let wives labour to submit to their husbands not only out of necessity but with all chearfulnesse conscionably as they are exhorted 1 Pet. 3.1 to which end 1. Let them abound in love towards their husbands which makes all services easie Gen. 29.20 and cordial Psal 119.167 2. Let them learne self-denial which makes one fit to serve another with the Apostle 1 Cor. 10.33 3. Let them fixe their eyes upon God who hath set them over them in his stead as the Apostle exhorts servants to do Eph. 6.5 6. 4. Look not at things present but at the estate to come when they shall both husband and wife without any subordination be both heirs together of the grace of life VERSE 17. ANd unto Adam he said The last censure is upon the man the last in the transgression and the least guilty of all the offendors as being seduced by his wife but seeing his hand was in the sinne good reason be should also have his share in the punishment Because thou hast hearkened to the voice of thy wife And not respected my Commandment who had expressely forbidden thee the eating of that fruit and therein preferred her counsel before my direction Now what perswasions his wife used when she gave that fruit is not
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
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.
his own Lord. To the woman Alone as it is most probable that he might the more easily prevaile against her whereas two might have withstood him Eccl. 4.12 And to the woman rather then to the man as conceiving her to be the weaker vessel Now if besides we should imagine as some do that this Interdiction of the tree of the knowledge of good and evil was delivered by God himself only to Adam and by him to the woman then had Satan yet another advantage against the woman in gain-saying that which she had received only upon her husbands report and not immediately from Gods own mouth But it seemes more probable that the Interdiction was delivered unto them both by God himself Yea Or is it true indeed or is it possible so that it may be a speech either of doubting or of indignation or of admiration tempting the woman to question either the truth or at least the equity of that Interdiction Withal that expression seems to have relation to some precedent Conference that had passed between the Serpent and Woman not mentioned in this History wherein Moses contenting himself only with the discovery of the point of that fiery dart which wounded our first Parents to death omits both the entrance into and other passages that passed between the Woman and the Serpent before the temptation Hath God said It is not without some special aime that Satan questions whether this Interdiction were given by God or no. Seeming to imply from the very Name of God either the improbability that God so good and kinde in himself as having planted this pleasant Garden of purpose for man and bestowed it freely on him should deny him the use of any fruit therein Or if it were true that he had so done the indignity that God should deal so unkindly with man as to plant trees of purpose to anger him that he might have that continually in his eye which he might not enjoy yea and so far to envie mans good as to deny him the use of the fruit which only had the vertue to make him truly happy and which he might as easily have given him as he had made it And beyond this to deal so deceitfully with him as to make shew of giving him much when in the mean time he had denied him that fruit by which only he might receive that true good which was proper to a man to make him wise as he tells him afterwards and that also wittingly as well knowing the great vertue of that fruit to that end Ye shall not eat of every tree of the Garden Every is a word of ambiguous signification and may indifferently denote either One or Some or All the trees so that we may understand them thus Is any tree forbidden you Or thus are there some trees denied unto you Or thus is every that is are all trees of the Garden withheld from you Thus begins Satan to treat warily and cunningly with the Woman discovering neither his malice against God nor his mischievous intention to man at the first but keeps himself aloof off In the first place not so much affirming as enquiring and next proposing the termes of this enquiry so ambiguously that if he were challenged for dealing maliciously with God in questioning why he had forbidden man the eating of some or of all the trees whereas he had forbidden but one he might answer that by every tree he meant no more but any one tree and yet the expression might be such as might point either at more or at all that thereby Satan might further his end the better in amplifying the restraint as much as might be as if God had withheld much or in effect All from man that so the womans spirit might rise the more against it as if that which God had granted were inconsiderable in comparison of that which was withheld Verse 2. And the woman said That she feared not the Serpent we need not wonder seeing there was at that present no enmity amongst the creatures and therefore there could be no cause of feare where was no appearance of danger But seeing the woman knew that the Serpent could not be the Authour either of the voice or discourse how is it that she suspects not some fraud for that this could not be the voice of God must needs be evident unto her because the whole scope and frame of the discourse discovers the contrary The Serpents voice she must needs conclude it could not be because she being created perfect in wisdome like her husband must needs understand at least so much of the creatures as to know that beasts of themselves were not capable of speech or reason If she guessed it to be Satan and knew him to be an enemy why doth she hazard her self upon a manifest danger to entertain conference with one that hated her If she knew nothing of him or his disposition how is it that she opens her selfe so freely to a person unknown The woman certainly discovers some unadvisednesse in entertaining conference with the Serpent in matters of so great importance in so familiar a manner We eate of the Trees The woman seems to be shaken and to give ground at the first encounter as we may probably guesse Partly by Satans bold reply to this answer of hers wherein he chargeth God with falshood in expresse termes which in all likelihood he durst not have done if the womans own words had not given him some encouragement thereunto considering how warily he speaks of God in his first question Besides we may discover it yet more apparently in the very forme of the answer it self in these particulars First when she mentions Gods grant unto them to eat of the trees of the Garden there she passeth over Gods Name as if she had no great minde to take notice of his liberality in bestowing on her so large a gift But when she mentions the restraint there she remembers his name expresly as if she meant to take no more notice of God in his mercies but only to quarrel at his restraint and interdiction Secondly when she recounts the grant of eating the rest of the fruits she speaks of it coldly and without affection For whereas God gave man liberty to eat of all the trees of the Garden and that freely and fully as the expression in the Original Eating thou mayest eate implies she leaves out both those clauses and in a very sparing manner only affirmes that they did eat of the trees and addes no more But when she comes to mention the restraint that she layes down in the strictest termes that she can think on which supposeth some rising of her spirit against it if it be true that mens expressions are any indications of the affections within for that the Holy Ghost relates things partially it were blasphemy to imagine Wherefore seeing she sleights the grant and sets out the restraint in so full a manner in her words we have reason to conclude
that she so thought both of the one and the other in her heart as she represents them in her speeches having a low esteem of Gods large liberality in the grant of eating of all the trees and grudging at the interdiction from eating of that one Besides we finde that upon Satans reply to this answer the woman turnes wholly away unto the creature which she could not do unlesse she had first departed from God which we may probably conceive is described or at the least intimated in this verse Which is in the midst of the Garden By this answer it is evident that this phrase in the midst cannot be taken largely for within as it is in some other places of Scripture as namely Gen. 41.48 that we render in the Cities is in the Original in the midst of the Cities but more properly and distinctly for the particular place in which that tree stood seeing the woman by this expression distinguisheth it from the rest of the trees of the Garden This Middest here mentioned we must understand within a certain latitude because the Tree of life is said in the former Chapter verse 9. to be planted in the midst of the Garden near unto which it seemes this tree was placed and was it which the woman meant in this place because that only was the tree of which she was forbidden to eat God hath said Whether she answers the Divel to that particular that he points at in his question whether she was sure that it was God that had forbidden the eating of that tree so that it is as if she had said yea it is God himself that hath forbidden not only the eating but the very touching of that fruit or whether she is moved to name God not so much in satisfaction to Satans question as out of a distaste of his strict interdiction it is not much material Questionlesse when she expressely mentions his name in the restraint and passeth by it in the grant of all the rest of the trees in the Garden she cannot but be conceived to discover some unkinde thought of God of whom she seemes to take no notice at all in so free and large a grant which if she had valued as she ought she might and in justice ought to have cleared God in this interdiction acknowledging both the equity of God in interdicting the use of one tree when he had so freely granted them all the rest and her ready and willing submission thereunto especially seeing also the whole Garden was of Gods own planting and therefore it was free for him to grant or withhold what he pleased Neither shall ye touch it Of this clause we finde no mention in the relation of the interdiction recorded in the former Chapter whether that clause was left out by God in the delivery of that Law or by Moses in recording of it it is uncertain Howsoever we may probably conceive that if that clause was not expressed in giving the Law yet the woman might conceive it to be implied But admit she did it was more then she needed to have added in her answer to the divels question who enquires only of the restraint from eating and not from touching or handling so that she may justly be conceived in this voluntary expressing of more then was demanded to discover some discontent and propension to grudge and complain of Gods hard dealing with her and her husband Lest ye die Some adde peradventure and it is true that that particle Pen in the Original signifies sometimes only the likelihood or possibility of an uncertain Consequent Take it how you will it appears plainly that the woman expressing the curse in a phrase so much different and so much weaker then that wherein God had delivered it gives great cause of suspicion that she entertained not that sharp threatening of so heavy a judgement with that feare and trembling of heart that she ought seeing she could not but speak of it as her heart was inwardly affected by it and consequently discovereth the wavering of her heart in not firmly believing that certain truth of Gods judgement threatened in case of her transgression of which she speaks so slightly and doubtfully whereby she gives encouragement to Satan in his reply to deny that flatly and peremptorily which she believes so weakly as being assured by one assault more wholly to overthrow that which began to totter already Verse 4. And the Serpent said Watching more diligently to catch something from the womans mouth then ever Benhadads Messengers did from Ahabs 1 Kings 20.33 And perceiving that the woman began now to stagger and give ground he renews his assault with the more violence as we shall see by and by Ye shall not surely die The forcible forme of speech used by God which the woman had omitted Satan takes up perhaps not without some derision as if he had said yea I know you are threatened death certain death yea death in the highest degree if you will be such fools as to believe God It must needs then be granted that Satan relating the curse more exactly according to the forme wherein it was delivered then the woman had done knew it well enough beforehand as being questionlesse present when God denounced it at first whereat we need not wonder seeing we know how diligently he watcheth God in all his wayes and his children in all his dispensations towards them as appears in the History of Job which if Eve had well observed she might have had just cause to suspect Satans dealing with her in enquiring of her that which he knew before hand as well as her selfe And withal it manifestly discovers Satans impudency in contradicting that which he knew God had uttered with his own mouth and that to the woman her selfe who had heard it as well as he But he well knew that he could now speak no more then the woman was ready to believe And besides he takes the more liberty to deny that which God had affirmed because no man had hitherto by trial had experience of the contrary by the execution of that curse which God had threatened And therefore seeing there was no meanes to convince him of falshood he takes the more boldnesse to gain say that upon his word which God had affirmed only upon his Word Hoping that his Nay might prevaile as much with so favourable a hearer as Gods Yea could do when there was no meanes to determine the point in difference but the credit of the persons that affirmed and denied Verse 5. But God doth know Whatsoever he speaks or affirmes to the contrary This circumstance the divel urgeth with great probability if the tree were believed to have any such vertue that God who made the tree could not be ignorant of the nature of his own work and enforceth with great advantage for the furthering of his main end to take off mans heart from God if it were assented unto as true for then God must be charged