And this he doth 1. Because we could not otherwise observe Gods works if they were done in an instant we can take notice of nothâ—â—g but that which is done in time so great is our weaknesse 2. That our hearts might be the longer stayed upon the meditation of Gods works while we wait for the perfecting and full accomplishing of that which we see to be already begun Let it move us to wait upon God in the way of his providence with the greater care and watchfulnesse when we see how far God condescends unto our weaknesse and applies himself to our weak and slow understandings heedfully observing the beginings taking notice of the Progresse and waiting for the full accomplishment and perfecting of any work that he hath in hand Thus should Gods works be sought out of all that have pleasure therein Psal 111.2 VERSE 6. LEt there be a Firmament Or Body spread out like mettals that flow abroad when they are melted and as then they waxing cool grow firm and stiffe withall Some conceive this name Rakiah importeth the Firmnesse of the Heavens which opinion the Greeks seem to favour who translate it Stereoma which we in our Language render Firmament signifying not so much the Grossenesse or Thicknesse as the Strength and Compacted firmnesse of the Heavens unto which Elihu seems to allude Job 37.18 when he stiles it strong and as a melted Looking-glasse But it seems more probable that Rakiah implyes only the Extention or spreading out as Psal 104.2 not the compacted firmnesse of the Heavens seeing that under this name Firmament we must necessarily comprise as well the aire which is spread out over and round about the earth as that firmer body of the Heaven above of which more anon That the heaven above is understood by the name of Firmament it is evident because God set the Moon and the Sun and Starres in the Firmament vers 14. And that it includes the Aire also is as Evident seeing God appoints the birds to flye in the open Firmament ver 20. Now if we conceive the Planets and Stars to move in the Ayr which many with very great shew of reason maintain the opinion may seem to be favoured by the Holy Ghost in this Chapter who calling both the Ayr where the birds flye and the Heaven in which the Starres are carried by one name may seem to imply that they are both carried in the same body of the Ayr though at a great distance one from the other Howsoever it is most probable that the word Firmament in this place includes at the uttermost no more then the sphear in which the Stars are carried which is the uttermost bound of the visible world the making whereof was that which Moses only intended to describe in this place where we find nothing at all mentioned concerning the Third Heavens or the Angels who have their residence therein In the middest of the Waters That is as it is expressed in the next verse to be between the waters and to separate the waters above and below the Firmament Now what these Waters be that are below the Firmament we see but what is meant by the Waters that are above the Firmament is much questioned Some place them above the Starres and imagine them to be either a kind of Christal sphaere which is termed Waters for the resemblance which it hath unto waters congealed or else that there are true real waters there indeed Others by the Waters above understand the waters which are carried in the Ayr above the Earth in the Clouds and bound up in them Job 26.8 Which opinion if we embrace we must understand the word Firmament by a Synecdoche for the lower part of the Firmament in and above the lower part whereof the clouds are carried And let it divide That is by receiving and taking up part of the waters which are to be carried in clowds in the ayr and employed in watering the earth by consequent separate and divide them from the waters which remain here below Thus we see the first of those creatures which were formed out of that rude masse this huge vaste Firmament which our eyes can hardly measure of an extent almost incredible This is notwithstanding a part of Gods work created only by the Word of his mouth Whence 1. Observe The vaste and almost boundlesse Body of the heavens is the Work of God Observ 1 THe largenesse of this work although we extend it no farther then may be discerned by us that is to the starry sky is so great and almost exceeding belief that it cannot but astonish any man that thinks of it especially if we believe Astronomers dimensions according to which the least of the fixed stars exceeds the earth in bignesse nine times and according to that account the whole earth in comparison of the Heavens is not so much as the smallest hillock in comparison of the whole Earth and this is Gods Work called therefore Gods Heavens Psal 8.3 and the Heavens of the Lord Lam. 3.66 Let it set before us the infinite power of him that made it nay stretched it out like a Curtain Psal 14.2 and compare with this work Nebuchadnezars Babylon Dan. 4.30 or Ahasuerus hangings in the Pallace at Shushan Hest 1.6 or Solomons Temple or that which was after enlarged and beautified by Herod so much admired Matth. 13.1 and the rest of the famous works wrought by men which they accompted the wonders of the world and so whether they be if compared with this work so much as a drop to the whole Ocean and let it swallow up our Spirits with the admiration of the greatnesse of him whose work it is and whose immensitie notwithstanding the large extent of the heavens cannot be contained in them 1 King 4.27 We have already shewed that the Ayre is included under this name firmament or body spread out as well as the higher heavens So that the Ayre also is a part of Gods Work which we may not passe by without taking speciall notice thereof Wherefore 2. Observre The Ayre in which we move and breath is Gods Creature Observ 2 IT is true that the Ayre is no where expresly by name reckoned amongst Gods works as the Earth and Seas and other Creatures are but is still included under this generall name of the heavens and so accounted as a part thereof and thereby testified to be a part of Gods work Let us acknowledge the Ayre also among none of the meanest of Gods blessings taking notice of the manifold uses thereof unto the lives and comfortable being and subsisting of our selves and other Creatures as 1. serving for Respiration or breathing the immediate meanes of preserving our lives as we know for to take away breath is to take away life Psal 104.29 And when God is said to have power over our lives he is said to have our breath in his hand Job 12.10 Dan. 5.23 1. It transmits the Light and Influence of the Celestiall Bodies and so
reines to him as is manifest in Jobs sufferings Job 1. and 2. joyned with malice and sedulity 1 Pet. 5.8 2. Gods Will and Decree and that First for his own honour divers wayes 1. To manifest his childrens sincerity and faithfulnesse in cleaving to him trusting in him Job 13.15 and serving him chearfully Acts 20.24 notwithstanding all the afflictions that befal them 2. To declare his own Power in supporting and preserving his servants in the midst of their trials like the three children in the fiery furnace Secondly he causeth those afflictions to turne to the good of his children 1. To keep their hearts low 2 Cor. 12.7 2. To make us thereby more watchful over our wayes 3. To encrease our reward hereafter Let not us then be discouraged by our sufferings as David was to his great hazard Psal 73.13 much lesse be so offended by them as to forsake our way with those resembled by the stony ground Mat. 13.21 seeing we have therein 1. Christ for our companion 2. The afflictions themselves sanctified in his Person 3. Ordered by the counsel of God for our good Rom. 8.28 4. And recompenced at length with a farre more excellent weight of glory 2 Cor. 4.17 Secondly expect and prepare for trials seeing we know they are 1. Certain 2 Tim. 3.12 as being decreed by God himself 2. In themselves unpleasant to flesh and blood Heb. 12.11 3. And dangerous if we are discouraged by them The best preparation against it is 1. To make sure of Christ and in him of eternal life 2. In all things keep a good conscience 1 Pet. 3.16 that we may have no other burden upon us but the affliction it self 3. Stand loose from the world see 2 Tim. 2.3 4. 4. Joyn in society fellowship with the godly Ps 119.63 who may both advise and encourage us But that which may be unto us instead of all comforts in these combates of ours with Satan and his instruments is this that Jesus Christ himself is engaged in the cause and undertakes the quarrel in our behalf The seed of the woman that is Christ not only enters into the combate against Satan but prevailes in it and in the issue breaks the Serpents head that is wounds him and that mortally and irrecoverably Whence 31 OBSERVE Christ himself in his own Person is he that takes up the quarrel of his Church against Satan and all his Agents Observe 31 SEe Rev. 12.7 He is that strong man that enters into his house and spoiles him Mat. 12.29 it is he that undertakes all his instruments the mighty men of the world and treads them down Psal 110.6 Reason 1. There is none else that can undertake so great an adversory to prevail against him see Isa 59.16 17 18. 2. Neither is it fit that any but he that is the head of the Church should be the Saviour of his body that when he alone is all things unto us the honour of all might returne unto him alone 1 Cor. 1.30 31. Besides it wonderfully establisheth our hearts when we know we are under the wings of a Protector not only mighty to save Isa 63.1 but ready to save and serve the members of his own body upon which grounds our Saviour wills us to be without feare John 16.33 And lastly it cannot but encourage us to adhere firmely to him alone as the children of Israel resolve to do unto God upon the same ground Josh 24.17 18. Let it raise up and support all the hearts of the godly in a full assurance of a certain and glorious conquest over Satan and all his malignant instruments at the last in all their conflicts Rom. 8.37 seeing they have a Protector that in himself is mighty to save Isa 69.1 and that hath received from his father all fulnesse of Power in heaven and earth Mat. 28.18 and that for that purpose that he might save his body the Church 2. Let us undertake Christs quarrel as he undertakes ours and engage our selves for him as he doth for us after the example of the Prophet David Psal 139.21 22. especially Magistrates See Psal 94.16 and 101.8 and every man in his place contending for the common faith Jude 3. standing up and shewing our selves on the behalf of his children against all those that wrong and persecute them In the next place it will be fit to take notice of the kinde of the wounds which they that are the womans seede receive at Satans hand and they are like the wounds that light upon our Saviour in his owne person wounds in the heel painful but not mortal as coming near no vital part Whence 32 OBSERVE The wounds which the members of Christ receive by the hand of Satan and his instruments may be painful but shall not be mortal Observe 32 THey may fall seven times a day but shall still rise again Prov. 24.16 their enemies may afflict them but shall never prevaile against them no though they take away their life Luke 21.16 18. because they cannot be hurt of the second death Revel 2.11 Reason 1. God who hath set bounds unto the sea which it cannot passe Job 38.11 can and doth restraine the remainder of the wrath and rage of wicked men Psal 76.10 yea of Satan himself as we see in Jobs example Job 1.12 2.6 2. And hath given Christ a special charge to keep all those safe that God hath given him John 6.39 10.28 and hath also furnished him with sufficient power for that purpose 3. God should otherwise faile of his maine end the honour that he hath by his Saints whom he hath chosen for himself and taken neer unto him that they might behold his glory John 17.24 and continually sing his praise 4. And besides he must needs suffer in his honour another way when he should be conceived to be either unfaithful in not protecting his own servants or weak as unable to secure those that depend upon him 5. And upon those grounds men must needs be discouraged in giving up themselves to his service or to go on therein with cheerfulnesse and confidence which God requires when they could have no assurance of safety in his wayes Let all those that are Christs labour to establish their hearts with such a firme confidence in Gods protection for the securing of their estates that they may despise all the rage power and policies yea all the effects of the malice of Satan or any of his instruments in those troubles and afflictions wherewith they exercise the godly as the three children despised the menaces of the King of Babylon Dan. 3.16 17. and Saint Paul the prisons and bonds that he knew he was to undergo which moved him not at all Act. 20.24 as there is no cause why they should seeing we know 1. That such things cannot hurt us 2. But shall turn to our good Rom. 8 28. as David found by experience Psal 119.71 and shall encrease our reward hereafter 2 Cor. 4.17 3. And are but the
furthers their use and service to the earth and to the Creatures here below which are cherished and quickned thereby and so becomes in a sort a common band and meanes of union between heaven and earth 3. It makes way both to the motion of our selves and every other moving Creature by the yielding nature thereof without which the places in which we and other creatures are would become our prisons and consequently would make both them and us utterly unfit for any service at all 4. It sustaines the clouds in which the rain is bound up and maks way to their moving about the Earth and le ts down from them the soft rain without which all hearbs and plants must wither of necessity and by consequent the Earth must become wholly barren and unfruitfull The truth is those common blessings which all Creatures enjoy the Light Ayre VVater and the Earth whereon we walk and by the fruites whereof we are sustained are of an infinite and inestimable value infinitely beyond gold and silver which we set at so high a rate and yet are despised because they are enjoyed in common and therefore ought to be the more throughly enquired into and observed by Gods Children whose hearts ought to be enlarged unto thankfulnesse by the Consideration and taste of Gods goodnesse communicated to us in every one of his Creatures The dividing of the waters from the waters which is conceived to be one use of the Ayre is a work worth the scanning especially if by the waters above we understand the clouds vvhich contain the rain which is raised in thin vapours and consequently severed thereby from the waters below and carried about over our heads and let down upon the Earth without which a great part of it would be utterly unfruitfull for God having gathered the water here below into one Chanel that the Earth might be dry and by that means habitable howsoever in his Wisdom and Providence he hath so ordered it that waters issuing out from the Seas by secret passages and breaking out into Fountaines and Rivers may thereby make fruitfull the vallies and lower parts of the Earth yet we know they reach not to the higher grounds much lesse to the tops of the hills It was therefore needful that some water should be carried on high above the hills and higher grounds that from thence they might distil and fall down in just showers upon the mountaines and higher places of the Earth to moisten them too that no part thereof might remain barrain and unprofitable and might thereby further manifest the care and Providence of God in cherishing those parts from Heaven which seem to be most unprovided and in a sort neglected in the constitution of the World and the several parts thereof Thus Moses affirmes that Gods Eyes and Care were more for Canaan then for Egypt because that was overflowed by waters below which might be carried hither and thither by the industry of men to make their grounds fruitful but Canaan was watered from Heaven with seasonable rains Deut. 11.10 11 12. Whereupon the Prophet taxeth the Jewes of great unthankfulnesse for not fearing God that gave them rain from Heaven the former and the later and thereby brought about the appointed weeks of harvest Jer. 5.24 So this division of the waters must needs be acknowledged to be a speciall work of Gods Wisdome disposing them so as they might be most useful to the Earth Whence 3. Observe God so orders all things as they may best serve for use Observ 3 THus in the Creation he drevv the waters into their Channels that the earth being by that means left dry might be fit for habitation compassed the earth with the Heavens that they might cherish every part thereof with their influence hath so ordered the course of the Suune that it might successively give light and heat unto the World Set herbs and plants on the upper face of the earth that they might be at hand for the food of men and beasts In our bodies he hath set our eyes on high as it were in a Watch-tower our feet below to support and carry the whole body our hands in the middest that they might be usefull and serviceable to every part and the like And the same order we may easily see he observes in the whole course of his Providence Reason 1. His Wisdom and goodnesse which together both moved and enabled him to dispose of all things for use and profit which is not the least part of his honour 2. Gods end in all his works was to make all for use and service for the mutual support of Creatures one by another that they might be all knit together in a straight band of Love grounded upon or strengthened by the mutuall help and supply which they have one from another without which they could not subsist Let it quiet all mens hearts which are so apt to quarrel at the distribution of the Commodities of the Earth the division of mens habitations and disposition of their estates which howsoever we conceive out of a partiall respect to our selves to be full of ertour and inequality yet we shall find upon due examination to be equall and just directed by the Wisdom of God to the send for which all things were made the honour of himselfe and the general good of his Creatures It should indeed silence all our murmurings that God may do with his own what he will and if we understand not in every particular how he hath done things well let us in modesty blame our own ignorance who cannot search into the depth of his counsels whose waies are past finding out Rom. 11.33 2. Let it move us to dispose of our selves as we may be most serviceable to others and employ our abilities and means to the good of others as having received whatsoever we have for that end The Creation and Use of the Firmament we have seen the matter whereof could be none other then that which was taken out of that rude and confused masse which before was described to be without shape or form out of that deformed and mishapen heap were taken those glorious bodies of the Heavens Sun Moon and Stars the beauty whereof we now behold with so much admiration Whence 4. Observe God can put beauty and excellency on the basest things that are and raise Earth to Heaven if He please Observ 4 THis is clearly manifested by the shapes of all Creatures which are all of them comely in their kinds and yet all of them deformed and base in their Originals as all experience shewes not man himself excepted although created after Gods own Image Thus God puts beauty upon his Church which he found weltring in her blood cast out to the contempt of her person Ezek. 16.14 Reason 1. God hath all beauty and excellency in himself and therefore can easily bestow it where he pleaseth even where it is not 2. He delights to do it that no flesh might glory but the
supplies the wants and satisfies the desire of every living thing Psal 145.16 which he can the more easily do because there is no distance between God and the Creature Act. 17.27 who fills heaven and earth Ier. 23 24. Psal 139 8.10 though we discern him not Ioh. 23.8.9 The distance is between us and the Creature whose power and Vertue God can yet easily conveigh unto us seeing they work in his might who is present with us every where and at all times Let no mans heart fail him because God seems to us sometimes to be far off so that some are ready to complain that he hath forsaken the Earth Ezech. 8.12 Yea even the godly sometimes complain that he is far off Psal 22. But that is their folly Abraham indeed may be ignorant of his posterity Isa 63 16. and distance of place may deprive us of the helpe even of our own parents but the Lord is a present help in time of need Psal 46.1 Whose eyes are upon the righteous and his eares open to their Cry Psal 34.15 They are graven upon the Palnis of his hands Isa 49.16 And he is near that justifies them Isa 15.8 Yea the everlasting armes are underneath them Deut. 33.27 that they shall not utterly be cast down though they fall Psal 37.24 This meditation may be sufficient to quiet all our hearts 2. Let not distance either in place or Condition hinder our dedesires or endeavours of furthering other mens good Let none take up Nabals exception They be strangers I know not whence they are 1 Sam. 25.11 Sure if we understood our selves aright our distance one from another is not so great as we conceive it is we are all of one blood Act. 17.26 all one flesh Isa 58.7 And for distance of degree the Apostle requires us to condescend unto those of the lower sort Rom. 12.18 As the head disdaines not to stoop to the foot Especially they that are graced with Gods Titles and represent his person amongst men are to be admonished to follow his example to abase themselves to looke upon things below Psal 113.5 VVe have already shewed that when God had planted the Light in the Sunne the other means whatsoever it was by which that Light was conveighed about the world ceased So the world had Light before the Sunne was and now it hath Light by the Sunne VVhence 5. Observe Although God be pleased to make use of meanes yet he binds not himself to work all by means Observ 5 HE fed his People with the flesh-pots of Egypt while they sojourned there and with Mannah while they travelled in the VVildernesse where there were twelve VVells at Elohim he gave water out of the VVells Exod. 15.27 VVhere there was no water he supplied them out of the Rock at Horeb Exod. 17.6 And thus first he may do who giveth all the efficacy to meanes and therefore can work the effect without them 2. And doth so that men may depend upon and ascribe all unto him alone and not unto the means by which he works see Deut. 8.3 Trust not then upon Means which God can easily make ineffectuall when he pleaseth Hag. 1.6 Nor stagger when meanes are wanting with that incredulous Prince 2 King 7.2 Nay with Moses himself for which God justly taxeth him Numb 11.21 22. The Lord is no more bound to any certain means now nay to any means at all then he shall be hereafter when he shall be unto us All in All without meanes Rev. 21.23 VERSE 16. TWo great Lights Both great not onely in outward appearance but really and indeed in themselves although the Moon be far lesse then any of the stars two onely excepted it seemes therefore that Moses calls them great in respect of their opinion and estimation of men who judge of them as they appear to the veiw The Greater Light He meanes the Sunne exceeding the whole Earth in bignesse more then 162. times or as some say 166. times if we may believe Astronomers Now the Sunne is called the greater Light not only in respect of the huge bulke of the body of it but because the Light being planted in it it shines more glorious and heats more fervently then the Moon and all the Stars which borrow all or the most part of their Light from the Sun And so as they must needs have it more imperfectly so they must shew it forth lesse clearly and gloriously To rule the day Not onely to appear gloriously as Rulers and Princes do in their Dominions when they appear in state but besides by directing men in their affaires by the Light which it gives which shewes them what to do for when the night and darknesse comes no man can work Now direction is a Branch of Rule and Government withall the Light and influence of the Sunne have a special operation on the Creatures here below by which the affaires of men are much furthered And the lesser Light to rule the Night It is true the Moon hath her Operation in the day time also as appears most clearly in the Ebbs and floods of the Sea which are questionlesse governed especially by the Moon But because in the day time her Light is obscured by the Sunne and her beauty and splendor appears only in the Night the Moon is not improperly said to have the rule and guidance of the Night For which cause God in his providence hath so ordered the Course of those two Planets that the Moon is most serviceable unto us when we have least help from the Sunne so that she shines brightest and longest when the nights are longest and darkest for in the winter season the Moon at the full is in her highest exaltation and is at the Summer time in her lowest declination when there is least need of her light The stars also Which the Holy Ghost passeth over in a word as being lesse observable by our eye then either Sunne or Moon although in themselves the least of them be a most glorious Creature and of incredible greatness the least fixed star being many times bigger then the whole Earth if we may believe Astronomers These be the ornaments of Gods glorious Throne which ravished the Prophet David with astonishment Psal 8.3 To which if we compare those beggarly shewes of blazing lights of Torches and Tapers wherewith the Princes of this world set out their Palaces by night and grace their Persons when they desire to appear glorious to men we shall find just cause to smile in our thoughts at the basenesse beggery of humane glory to cry out with the Prophet Cease from the man whose breath is in his nostrils for wherein are they to be esteemed And turning away our eyes from those which dwell in houses of clay whose foundation is in the dust and who wanting Majesty in themselves strive to appear glorious in the Ornaments of other Creatures baser then themselves to amaze our selves with the Majesty of him whose Throne is in the Infinite Circuit
to the beasts upon the consideration that they also were Creatures framed by the same powerful hand of God which prevailed with Job in another case Job 31.15 The Earth is here commanded by God to bring forth the Living Creature after his kind not by any power that it had in it self to give life to other Creatures which it had not in it self but by the Power and Will of God who appointed and decreed it And shall not the same Will and Decree of God that produced living Creatures out of the Dead Earth cause the same Earth to yield up her dead and the Sea her dead Rev. 20.13 The difference between the Creation of Beasts and Man cannot be passed by without speciall observation Mans Body was indeed taken out of the Earth as well as the Bodies of the Beasts but his Soul was not from the Earth but from Heaven But in the Creation of Beasts the Body and Soul or Life is wholly out of the Earth for the Earth is Commanded to bring forth the Living Creature that is the Creature with the Life thereof So that we find no Original of the Soul or Life of the Beast but from the Earth onely VVhence 2. Observe Beasts are Wholly Of and Out of the Earth Observ 2 THeir Life or Soul is in their blood Levit. 17.11 and thence it is that all their motions are wholly Earthly and after Earthly things and all the Operations of their Soules in Nutrition Motion or Sense exercised meerly by Bodily Instruments And in their very dissolution their Spirit goes downwards to the earth from whence it was at the first taken as Solomon tells us Eccl. 3.21 VVere it not then a foul shame for Men endowed with understanding to imitate Beasts and to take them for their pattern Surely men that understand not are like the Beasts that perish Psal 49.20 whose wisdom is sensual and earthly Jam. 3.15 Their mind only upon earthly things Phil. 3.19 by which they corrupt themselves as bruit beasts Jude 10. becoming wholly sensual Jude 19. walking altogether by Sense and not by Faith as Gods Children either do or at least should do 2 Cor. 5.7 By the VVord and Decree of God both the tame and wild beasts and every creeping thing were Created VVhence 3. Observe All the Beasts on the Earth being Gods Creatures are Gods Store and at his Command Observ 3 EVen every Beast of the Forrest and the Cattel upon a thousand hills he justly challengeth as his own Psal 50.10 he sends forth his Spirit and creates them Psal 104.30 he opens his hand and feeds them ver 27 28. and he gives out his Word and commands them and orders all their goings directing them to execute his VVill as appears in the example of the two she-Beares 2 King 2.24 and she-Lion 1 King 13.24 and the Lions in the Den Dan. 3. Let us then ascribe all the store that we have unto God 1. Looking upon it as a gift from God as Jacoh doth Gen. 31.9 and made fruitfull and usefull by his blessing Psal 144.13 14. 2. Seek all at his hands 3. And serve and honour him with all that we possesse yea with the first of our increase Prov. 3.9 4. And use all that we have according to his direction in Mercy towards the Creature and in a way of Sobriety to our selves VERSE 25. ANd God made Though God had commanded the Earth to bring forth the Creatures yet it was his own Power giving efficacy to his Will and Word that was the onely means by which they were produced This making of the Creatures was not by means according to the course of nature but the Creating of them without means supernaturally by the power of the Creator VVhence 1. Observe God not only Decrees and Commands but Performs and Brings to effect whatsoever he Wills Observ 1 IF he command Moses to do any thing he shall not lift up his hand in vain but the stretching out of it over the waters shall turn them into blood the Ashes of the Furnace by sprinckling them into the Ayr shall turn in Sores and Blains upon mens bodies his Word alone shall bring forth Froggs and Caterpillers Murrain upon the Cattel Hail and Lightnings from Heaven Darknesse upon the Land and â—eath upon the first born And this God doth not onely in extraordinary miraculous works that are Supernatural but even in those that are according to the course of nature He decreed that Summer and Winter Earing and Harvest should not cease while the world lasted and we see they continue to this day He commanded their Propagation and sustentation and they continue according to his Ordinance unto this day Psal 119. Living Moving and having their Being in him Act. 17.28 And by his Word our food gives us nourishment and strâ—â—gth Deut. 8.3 Nay he wills our Sanctification and Holy conversation and he works in us both to VVill and to do Phil. 2.13 Let this Consideration stay up and support the hearts of Gods Children whatsoever God hath engaged himself unto by his VVord and Promise he will not fail to bring to passe to give Grace at present and Glory hereafter Psal 84.11 For he speaks Righteousnesse Isa 45.16 Never look either upon the weaknesse of the Meanes or the greatnesse of the work but look upon the Power and Truth of him that hath promised it It is Gods VVord and it shall stand when Heaven and Earth shall fail And let this bear up our spirits when they are sincking under the sense of our weaknesse Indeed without Him we can do nothing Joh. 15.5 But as he can do all things Job 42.2 So in him that strengthens us we shall be able to do all things Phil. 4.13 And he will work In and For us Isa 26.12 Onely let us undertake nothing in our own strength but all in the Power of his might That which might be observed out of the particular enumeration of the Creatures which God made we have taken notice of heretofore as also of the Execution of the Decree and answerablenesse of it in all things according to that which he had appointed There followes in the last place the Creation of Man the last and perfectest and the Crown and Glory of all Gods visible VVorks for that cause described more at large and with more variety of Circumstances then any of the rest and Consequently more needful to be attended and more carefully enquired into by us especially seeing withal it more nearly concerns us VERSE 26. LEt Before God gave out his Command to the Creature as to the Earth and Sea to bring forth Fishes Fowls and Beasts or more Generally commands things to be made Let there be Light Let the waters be gathered Let there be great Lights Here he puts as it were his own Hand to the work and in a sort incourageth himself to undertake it as if he had an hard task to undertake if we may speak of God as the Holy Ghost here represents him
his Hand alone Math. 10.28 whereof men are not so much as Instruments either in the Sentence or in the Execution thereof It must necessarily be so seeing otherwise the giving of Life could not be intirely in Gods Hand if a Creature at his pleasure might take away that which he Himself hath bestowed And Secondly it is fit that God alone should have the disposing of the greatest of all judgements as well that it might be measured out to all in Righteousnesse as that God might be feared alone The consideration hereof cannot but revive the heart of Gods Servants hated and persecuted by men of the world when they know their life and breath is in Gods Hand which therefore none can take away but by his Will and Decree And therefore 1. not while God hath any use of their service here 2. Not if they be of the Number of Christs Redeemed Ones for whom he hath conquered Death and taken away the sting of it 1 Cor. 15.55.57 and delivered them from the power of it Under this name of death are included all manner of Evils Outward and Inward Temporal and Eternal both Death it self and whatsoever tends thereunto So that we have hence warrant to 9. Observe All kinds of Evils and Miseries Present or Future Outward or Inward are the Wages of Sin Observ 9 DEath came into the world by sin Rom. 5.12 whereof it is the wages Rom. 6.23 Wherefore we find all Outward miseries threatened against men for disobedience Levit. 26. Deut. 28. And the plagues of the soul as Ignorance Inordinate Lusts a Reprobate mind are justly reckoned up amongst the Judgments upon men for sin Rom. 1.28 29. much more is it sin alone that brings Eterual death For unbelief men are condemned Joh. 3.36 and for hatred and malice men abide in death 1 Joh. 3.14 and for sin are adjudged to the everlasting flames of Hell fire Matth. 25.41 Rev. 21.8 Let men then when they feel the smart of any evil either Inward or Outward complain of nothing but sin as the fountain from which they spring Lam. 3.39 Ascribing their destruction to themselves or any evils that lyes upon them at present see Hos 13.9 And therefore 1. Let them remove and take away their sinnes if they desire ease abstaining from that as from the gates of Hell 2. Especially when they fear any Judgment hanging over them let them labour to prevent it by taking away the sin that brings it 3. In the mean time admiring and magnifying the riches of Gods mercy in our Redemption by Christ by whom both our sins in which we were all once dead and by which we draw death upon our selves every day are taken away and with them Hell and Eternal Death and those Evils that remain upon us at present are sanctified so that they work together for our good This phrase Dying you shall dye doth not only import the Extent but withall the Certainty of that Death which the doubling of that word usual in the Hebrew Language doth very often imply Whence we may further 10. Observe Gods Judgments are Certain and Infallible as well as his Promises of Mercy Obser 10 REsting upon the same grounds which are in themselves Infallible 1. The Holinesse of his Nature by which he is constantly moved to take vengeance on Sin as well as to reward Righteousnesse 2. His unalterable Truth which is firmer then Heaven or Earth See Numb 14.23 35. 3. His unresistable power Deut. 32.39 Secondly directed to the same End which God ayms at in all his wayes and works the filling of the Earth with his glory Numb 14.21 advanced in the Acts of his Justice as well as of his Mercy Howsoever men bewitch themselves with a groundlesse hope of Impunity in their sinful courses Deut. 29.19 Whereby as they take from God the honour of his Justice Holinesse and Truth so they necessarily overthrow all the grounds of their dependance upon Gods Promises the Certainty whereof is built upon the same grounds which assure the Infallibility of his Judgments and withall opens a gap to all Impiety The last considerable Circumstance in the Judgment here threatened is the speedy Execution thereof as being limited to the very day wherein they should transgresse Whence 11. Observe Vengeance and Judgment follow sin at the Heeles Obser 11 SIn that is the guilt and punishment lyeth at the door as God tells Cain Gen. 4.7 Indeed the Guilt of sin by which men are made liable to the Punishment is incurred by the very act of sinning Although God be pleased oftentimes to suspend the Execution either 1. For his own sake to manifest his Patience and Long-suffering and withall the Justice of his Wrath upon those that abuse it to the hardening of their own hearts Rom. 2.4 5. Rev. 2.22 23. 2. Or for the Sinners sake to bring him if it be possible to repentance Rom. 2.4 as God bearing with St. Paul in his bloody persecutions won him at the last Or 3. for the Churches sake to make use of the sinners service in the mean time for the good of his people Or some way or other for some fitter opportunity or some special occasion as we spare the Execution of women with child till they be delivered Notwithstanding vengeance overtakes men sometimes in the very act of sinning as it did the Sodomites Zimri and Cosby Corah Dathan and Abiram Gehazi Ananias and Sapphirah and the like in their several sins Let men tremble at Sin as at a Serpent conceiving that when they lay hold on sin they take hold of death it self and embrace the flames of Hell fire 1. Fly from it and from all Means and Instruments Occasions and Opportunities that lead unto sin 2. Repent of it speedily and cast it out as we would do fire out of our bosome and sleep not in the bonds of iniquity all night lest it break out suddenly upon us like an hidden fire and Consume us and all that we have VERSE 18. VVE have taken a surview of the Lawes given to man for the worship and service of God and for his employment The means of Propagating mankind and the Law that God gives man concerning it we have set down unto us in the rest of this Chapter wherein as in the relation of the planting of Paradise we have an addition to the works of the Sixth day as we had there to the works of the Third day the chief whereof were set down in the former Chapter In recounting the works of the Sixth day Moses had related the Creation of the man and addes that he created man in both Sexes how this was done the Holy Ghost records at large in this place Wherein he sets before us 1. The Cause or Occasion of Creating the Woman which was the Inconvenience of Adam's Solitarinesse and the Unfitnesse of his Society with any other of the Creatures 2. Gods observing of it and Resolution thereupon to make him such an help as might be every way meet for
expressed probably they were such as Satan had suggested unto her Cursed is the ground for thy sake The earth in general in which Adam was now to live being to be cast out of Paradise this curse upon the earth was the weakening of the fructifying power thereof as it is afterwards expressed and that for his sake that is both for his sin which made him unworthy of any blessing by any creature and for his punishment who was to be sustained by the fruits which the earth was to bring forth In sorrow shalt thou eate of it That is an hard labour causing wearinesse and grief thereby We see still a mixture of mercy with the judgement a curse with a promise annexed to it His labour should be hard but yet it should produce him meanes for the susteining of his life he should eat by his labour All the dayes of thy life To put thee in minde continually of thy sin and my justice yet even in this clause there is some comfort that those labours and sorrowes thereby shall determine with this â—ort life The first circumstance to be taken notice of in this censure is the Author of this curse upon the earth it proceeds as we see from the Decree of God himself Whence 1 OBSERVE The curse as well as the blessing upon all creatures proceeds from the Will and Decree of God alone Observe 1 THerefore he denounceth the one and promiseth the other Deut. 28. Lev. 26. he makes barren lands fruitful and fruitful lands barren Psal 107.33 34. Bozrah shall be a desolation if God swear it Jer. 49.13 Nay according to his will both the bodies and soules of men are either barren or fruitful Numb 5.27 Isa 29.14 Reason 1. It can be no otherwise seeing in him all things consist Col. 1.17 and have their being Act. 17.28 2. And it is fit it should be so that all men might feare before him Jerem. 5.24 depend on him Jer. 14.22 and praise him alone Psal 107.32 33 34. 3. And it is every way best for us who know that God judgeth righteously Psal 67.4 and that those that feare him shall want no good thing Psal 84.1 First let us learne when we want any needful blessing or feare any curse upon the earth or other creatures upon our own persons our bodies or souls to look up unto him who worketh all things according to the counsel of his own will And 1. Walk uprightly before him which interests us in all his blessings Psal 84.11 2. Pray to him upon all occasions Phil. 4.6 Secondly if we enjoy any good by any creature if our grounds be fruitful our flocks our wives if we our selves be fruitful in holinesse let us acknowledge all to him with thankfulnesse that bestowes all out of his own bounty This curse of God upon the earth is for Adams sake that is both for his sinne and for his punishment so that we see not only from whom but for what the curse comes upon the creatures Whence 2 OBSERVE It is our own sinne that brings the curse of God upon all that we enjoy Observe 2 FOr sin a fruitful land is turned into barrennesse Psal 107.24 Lev. 26. Dâ—ut 28. and by sin only we keep off good things from us Jer. 5.25 Reason 1. Gods mercies are over all his works Psal 145.9 and his hand in it self is not shortened Isa 59.1 neither is there any thing that he hates but sin or for sin Psal 5.4 5. 2. And it is fit that God should so shew his detestation of sin by manifesting his wrath every way against such as provoke him thereby as he did in the destruction of Sodom and Gomorrah and upon his own land see Deut. 29.23 25. 3. Those things which wicked men enjoy are usually defiled by them being made instruments to the fulfilling of their lusts and consequently are fit to be partakers of the plague as they are defiled with the sinne Let it work our hearts to the detestation and abhorring of sinne with which we see God to be so highly displeased even God the faithful Creator 1 Pet. 4.14 that haâ—eth nothing that he hath made but as out of his overflowing bounty he created all things and delighted in them when he had made them Gen. 1.31 so he cherisheth them still who consequently must needs be provoked in a very high degree when he turnes to hate his own works and to curse what he â—ath blessed as he dealt with the whole old world Gen. 6.6 7. and with his owne people Jer. 11.17 and out of that detestation of sin let it be our care and endeavour to break off all sinful courses to avoid any famillarity with those that are defiled in them yea to hate the very garment spotted with the flesh and if we have any delight in the fruitfulnesse of our grounds encrease of our flocks towardlinesse of our children and desire the prospering of any thing that we have let us be careful to remove sin far from our dwellings lest it bring in such a curse upon all that we have as is described Zech. 5.4 The curse that God layes is upon the whole earth that vast body that man can hardly measure much lesse can command upon this whole earth God exerciseth his Authority Whence 3 OBSERVE The greatest of all creatures are under Gods command Observe 3 THe Earth and Heavens are his servants Psal 119.91 the sea Prov. 8.29 Job 38.10 11. how much more the greatest amongst the sons of men even Kings themselves whom he commands Psal 105.15 yea rules their very hearts Prov. 21.1 Reason 1. They are all creatures Jer. 14.22 even the work of his hand Job 34.19 2. He could not otherwise be an absolute Lord over all Psal 103.19 if any creature were out of his command Let no man feare any creature Psal 46.2 3. Isa 51.12 13. but God alone Jer. 5.22 and trust in him alone Psal 146.3 6. and obey his voice whom the windes and sea obey This curse which God here layes upon the earth as it was occasioned by Adams sinne so it was not the least part of his punishment for whose relief and comfort that fruitfulnesse was bestowed on the earth at the first by Gods blessing upon it Whence 4. OBSERVE The curse of God upon the creatures is a part of mans punishment Observe 4 THus God threatens it shal be Lev. 26.18 19 20. all Pharaohs house is smitten for Pharaohs sake Gen. 12.17 The plagues upon the waters of Egypt destroying of the corn vines and other fruits murrain amongst their cattel and death of all their first-born we know were the plagues that God brought on Pharaoh and his people for hardning their hearts against him The reasons 1. We have interest in them so that their destruction is our losse 2. Our subsistence is by them so that to lose them is to lose the meanes by which our lives should be supported Let such chastisements as light upon us in the fruits of the earth the
IN this first Chapter of Genesis is described unto us the Creation of the visible World with all the Creatures therein contained in a plain and compendious narration setting before us only the Order Means Manner Times and Estates in which all things were Created and appointed by Gods Ordinance to continue as they do unto this day Psal 119.91 Wherein is laid down before us the work of Creation 1. In General expressing What was made and how Vers 1. 2. More particularly recounting the several parts of the work and therein 1. The rudenesse out of which all things were made Ver. 2. 2. The forming of the several Creatures out of that lump 1. Serving for general Use as the Light the Earth the Firmament the Stars c. which serve for the benefit of all the creatures here below to the end of vers 10. 2. Diversified in their particular forms and natures to the end of the Chapter Vers 1. IN the beginning Of time as some supply it or as others of the Creation Or to speak more clearly Of the Creatures To make this the sense The first beginning which the Creatures had when there was yet none of them they received in this manner which is afterwards expressed A like phrase of speech or rather to the same sense we read Psal 139.16 where the Psalmist tells us that his members were fashioned by God in continuance when there was yet none of them God The word Elohim which we render God signifies properly the Almighties or Mighty Powers and seemes in this place to point at that wonderful Power which God manifested in this glorious work when he created the whole world out of nothing the very consideration whereof is sufficient to astonish any one that thinks of it Created That is made of nothing or without any matter at all An act peculiar to God alone wherein he gave all things that now are or have been in the world since the beginning thereof a Being when they were not at all Now because the word Bara which we render Created is in the Originall tongue put in the singular number and joyned with Elohim which is of the Plural Number some have drawn thence an argument to prove the Trinity of the Persons in the Godhead as implyed in the word Elohim being of the Plurall Number and the Unity of the Godhead as intimated in the word Bara which is of the Singular Number But that fundamentall truth is more fully strengthened by many more clear and evident arguments out of other places of Scripture Although we deny not but that this also may be a probable collection out of those words seeing we know the Holy Ghost cannot be conceived to take up any unusuall phrase or form of speech but upon reason and with a mind to conveigh thereby something unto us for our observation The Heaven and Earth Or as the Apostle calls it the world and all things therein Act. 17. v. 24. So then this verse is the summe of this Chapter following setting before us in one word what was done the manner How and order Wherein is particularly described in the verses following There are notwithstanding some who by Heaven in this place understand that glorious body which the Apostle calls the third Heaven 2 Cor. 12.2 the seat of the Blessed and under the same name include the Angels which have their dwelling there and came to have been made before the Creatures here below Job 38.7 whose creation they conceive Moses could not omit and therefore having not mentioned it elsewhere they conjecture it must be pointed at in this word But that Argument appears to be grounded upon a supposition that wants evidence namely that Moses intended in this history to give us the description of all Gods creatures Visible and Invisible where as it seems much more probable that he contains himself to discover unto us onely the Creation of the visible world So that we may probably conceive that in this place he intended only Indefinitely to signifie that it was God alone that gave a Being to all things that are which they had not before without pointing at any particular As for the Angels this generall intimation must necessarily imply that they also were Gods Creatures although their creation be not described or pointed at in particular as not so needsul to be known by us whom it concerns most to understand the state and condition of those visible things with which we have most to do The first circumstance which here offers it self to our consideration and observation is the phrase and manner of speech which the Holy Ghost makes choice of in this narration which we see is as Plain as it is Brief without any manner of insinuation by way of preface and without any garnishing by art or eloquence which men usually make use of for the setting out and gracing of their writings the Spirit of God suddenly as it were darting out the truth which he delivers like the Sun beams breaking in an instant as out of a cloud as being a light visible and beautifull in it self and therefore needing no other ornament or varnishing to commend it to the world Whence we may 1. Observe Divine Truths sufficiently commend themselves without the help of any Ornaments of Art or Eloquence Observ 1 SO they do appear indeed to all that understand them as light is beautifull only to those that have eyes to behold it and to them it hath so glorious a lustre that it obscures all kind of varnishings as the Sun shining in his brightnesse doth the light of a Candle A truth which is most clearly manifested by this that those divine truths shall never appear so glorious as when they shall be fully revealed in heaven as it were by the view of them when Art and humane Eloquence shall be no more Let us then desire both to hear and preach the Truth of God as Saint Paul sets it out to the Corinthians in plain and clear expressions demonstrated and displaied by the Spirit rather than garnished with the entising speeches of humane Eloquence 1. Cor. 2.3.4 The great art in Preaching is to make things clear and evident by expressing them spiritually as they are spirituall in themselves which needs more help of Logick than of Rhetorick but more Experience than them both Notwithstanding the use of Eloquence is not to be denied even in the work of the Ministry so it be neither affected nor depended on either by the Preacher or by the Hearer The next observable circumstance in this brief Compendium of the history of the Creation of the vvorld the summe vvhereof is comprised in this first verse is the order here observed by the Holy Ghost who first laies down unto us this ground of Truth that God made the vvorld and aftervvards expresseth hovv and in vvhat order he created it in every particular by this order vvhich he observes in this narration pointing out unto us in a sort the right order in
We may 3. Observe The Clouds and Rain are Gods works and are raised up only by his Power Observ 3 HE prepareth the rain for the earth and covers the heaven with clouds Psal 147.8 and carrieth them about by his counsel Job 37.12 and maketh small the drops of water Job 36.27 which have no other Father Job 38.28 neither can any of the vanities of the Gentiles give them Jer. 14.22 Acknowledge both the Rain and the fruitfulnesse of the earth to him only as his blessings 1. By seeking them at his hand with Elijah Jam. 5.17 As we are directed to do 1 King 8.35 2. By returning thanks to him and holding our selves engaged by such mercies to his fear and service the neglect whereof is taxed Jer. 5.24 as blessings of inestimable value the want whereof in one year might ruine the world VERSE 8. ANd God called What is to be understood by that phrase see ver 3. The Firmament Heaven The Original Shammajim signifying as much as there be waters is taken in Scripture 1. For the lower part of the Ayr wherein the birds flye the clouds are carried and the winds blow Gen. 8.2 2. It is taken for the place where the Sun Moon and Stars are settled Gen. 1.17 3. It signifies the dwelling of the Saints and blessed Angels Matth. 22.2 called the Third Heaven 2 Cor. 12.2 If we comprehend All or only the two first under this name the work is of vaste extent as we have seen already which if we compare with the means by which it was raised and stretched out and fixed in the place which God assigned to it which was only his VVord VVe may 1. Observe The glorious and vaste frame of the heavens was raised up and settled only by the Word of God Observ 1 PSalm 33.6 9. God spake and it was done the Heavens and all the host of them by his VVord and by the breath of his mouth and according to his Ordinance they are settled and continue to this day Psal 119.89 91. See the Second Observation on the Third and the First on the Sixth verse The Evening and Morning keep their course as they did the first day and so do they all the dayes ensuing yea as we see even to this time as they shall do to the worlds end VVhence 2. Observe Whatsoever God hath once Settled doth and shall continue for ever in that Order that he hath appointed Observ 2 HE laid the foundations of the Earth that it should not be moved for ever Psal 104.5 bounded the Sea by a perpetual decree Jer. 5.22 set the Sun and Moon a constant course which they still observe Psal 104.19 Yea appointed earing and harvest Summer and VVinter to continue as long as the earth remaineth Gen. 8.22 which continue all of them according to his Ordinance Psal 119.91 Reason 1. Because the same power that Created them continues the same for ever to uphold them Heb. 1.3 12. And the same Wisdome orders and directs them still which at the first determined and decreed them 2. Because God that appointed and made them is capable neither of Errour nor Inconstancy James 1.17 and therefore there is neither cause for him to alter his mind nor any disposition in him to alter it without cause wherefore his counsel must of necessity stand for ever and the thoughts of his heart throughout all Generations Psal 33.11 Let all men then depend upon that which God hath once setled and decreed as a foundation that cannot fail As we do in the course of natural causes so much more in the decrees of his Word which is firmer then heaven and earth Matth. 5.18 VVhether it publish unto us the Covenant of Grace established with his servants Jer. 31.35 33.20 Isa 54.10 or the decrees of vengeance upon the wicked Exod. 17.24 In both which Gods honour is most manifested and advanced and unto the execution of them both he is necessarily and freely carried on by the righteousnesse of his unchangeable Nature for the manifesting of his Truth in making good both his mercies promised and his Judgments threatned VERSE 9. ANd God said After he had disposed the waters above the Firmament he now takes order with those which are here below gathering them into one place within their Channels for the cause afterward expressed Some there are that imagine the work of gathering the water into their channels and discovering the dry land thereby to be a part of the work of the Second day As well because they conceive it likely that when God began to dispose of the waters he made an end of that whole work at once and did it not by halves part on one day and part on next As also because that unlesse these two verses be taken into the history of the second daies work the work of that day wants Gods Approbation which we find annexed to the works of all the other daies both before and after And besides if we make these two verses part of the description of the third daies work we have a double approbation of the work of that day which we find in none of the rest although there seeme to be as great or a greater occasion of doubling that approbation uppon the sixth daies work than there is here But whether upon these conjectures it be fit to allow an inversion of the order of the Text although upon manifest and undeniable reasons we are inforced to do it in some other places let the Reader judge Few Interpreters follow this opinion Let the Waters be gathered Which before covered the face of the earth as by nature they should seeing the earth being heavier then the waters must necessarily sink into them and so be covered by them How they were gathered into one place it is needlesse to dispute He that was able to make them by his Word could more easily gather them together by the same word Many conceive this work to be described Psal 104.7.8 Into one place Called One place comparatively because before God thus gathered the waters into the Sea they covered every place Although if we set aside the rivers and lakes which are scarce worth the naming in comparison of the Ocean the Sea may justly be accounted but one great body branched out into divers limbs so the place or Channel thereof may not improperly be said to be One although the bounds thereof be extended as far as the world is wide in compasse And let the dry land appear That was indeed the Principal although not the sole end of gathering the waters together without which the earth could not be made habitable either for man or beast or yield any fit nourishment or food for either the one or the other Thus we see the waters are put from the place which they possessed before at the Lords Commandement for the furthering of the common good and brought down into their Channels the place whereunto God had confined them there to abide and continue as they
For Moses doth not say here Let the Lights be in the Firmament as pointing at the disposing of that which was before but Let Lights be as Creating now that which was not at all Again there is something more considerable in this expression which differs from the decree of Creating herbs and plants There God saith Let the Earth bring forth which words import a fructifying power given to the Earth to bring them forth both at present and for continuance Here he saith only Let there be Lights not Let the heaven bring forth Lights seeing there needed no new generation of Lights which are not subject to Corruption Lights The word must be taken in an Active signifiâ—ation implying that they were not only to have but to gâ—â— Light It must be chiefly understood of the Sun which hath Light in it self and diffuseth unto the Moon and Stars the most part of that Light which they have and conveigh unto the earth In the Firmament The place where these Lights were fixed whether it be the Ayr or in some higher and purer Coelestial bodies that carry them about the world let Philosophers determine only we see that God hath placed them far above us as Ornaments of his Throne as well to shew forth his Majestie as withall that they might the more conveniently cast their Light and Influence over all parts of the world It may be besides to manifest that light comes only from heaven from the Father of Lights without whom the world must needs abide in darknesse Besides all this the heavens are most agreeable to the nature of these Lights And lastly by their moving about the world at so great a distance they help to discover the vaste Circuit of the Heavens which could by no other means be found out To divide the day To limit or set out the bounds of the Civil day which is the space of the motion of the Sun above our Horison during which time the Light which the Sun casts upon the Earth continâ—es with us as by the absence thereof the Light ceasing when the Sun being under our Horison the darknesse of the night succeedeth and so Day and Night are divided or distiuguished one from the other by the motion of the Sun although it be here attributed to the light Indefinitely Now God had before divided the Day and the Night but that was done by an extraordinary means which hence forward is ordained to be done by the constant and regular motion of the Sun So that we have here no new division of the Night and Day but only the giving and ordaining of a new rule and means of settling what God had ordained before For signs Of natural effects which they produce as of Rain Cold Heat Winds and the like Nay perhaps of some remarkable mutations in humane affaires which God foreseeing and fore-ordaining in the Course of his Providence may give intimation thereof by Eclipses and unusual conjunctions of Celestial bodies appointed by the same providence to fall out in an Ordinary course of their Natural motions but yet at such time as they may concur with such events though they be not caused by them As we use to set our Alarmes to go at such a set hour although the wheeles that move them be regulated by the poises that keep them going that thereby we may be put in mind of some set time when we would have businesse undertaken or dispatched Seasons The word is usually taken for opportunities of doing things and signifies here the different estate and disposition of the times of the year which offer men opportunities of Planting Ploughing Sowing Reaping and the like which we know long before by observing the motion of these Lights And for dayes That is for computing and accounting times by dayes moneths and years which all Nations from the beginning of the World have and do calculate according to the Revolutions of the motions of the Sun and Moon and Stars In this description of the Creation of these heavenly Lights the Sun Moon and Stars Moses sets before us 1. The Decree 1. What should be made 2. Where they should be placed In the Firmament of Heaven 3. To what Uses they were to serve 1. To stint mens labours by distinguishing the day serving for labour from the night wherein thye are to rest 2. For the directing of mens employments by pointing out fit seasons for them 3. To rectifie mens accounts of the times of things past and to come 4. To further mens labours by giving Light to direct them in all their works and Influence to prosper many of them 2. The Execution of the the Decree is 1. pointed at in general ver 15.2 described more particularly ver 16 17 18. Thus we see whence those glorious Creatures the Sun Moon and Stars which men and that worthily behold with so much Delight and Admiration had their first beginning they were neither Eternal nor of themselves we see here When and by Whose Power they were Created VVhence we may 1. Observe The Sun Moon and Stars and no gods but Gods Creatures Observ 1 HE made all the host of heaven by his Word Psal 33.6 Those great lights Psal 136.8 9. Jer. 31.35 so that they are truly the work of his fingers Psal 8.3 and are still his servants Psal 119.91 observing the order that he hath set them Psal 104.19 1. Honour them not as gods as some have done and that not only the Heathen but even amongst Gods own people both Princes as wicked Manasseh 2 Chron. 33.3 and the whole body of the State Jer. 44. that it is no marvail though God so precisely forbid it to his own people Deut. 4.19 An evil that men are so prone unto by nature that though they fall not into that grosse evil of adoring them yet by depending more upon their Influence then upon Gods providence they ascribe that unto them that is peculiar to God alone 2. Honour God in and by them with David Psal 8.1 standing amazed at his glory who inhabiteth the light which no man can approach unto 1 Tim. 6.16 seeing we are not able to behold the brightnesse of the Sun which is but a shadow of it without the dazzeling of our eyes no marvel then if the Angels themselves that stand in his presence cover their faces as being not able to behold his glory Isa 6.2 To this if we adde Gods wonderful Power by which he guides them in their courses stayes them or brings them back at his pleasure Josh 10.13 2 King 20.11 and by their Influence makes them serviceable to cherish and bring forwards the fruits of the Earth it cannot but fill our hearts with the admiration of his greatnesse and glory and fill our mouthes with his praises that hath prepared such glorious Creatures to do us service Before the Creation of the Sun the Light was in the World and appeared in the day time although we know not in what body it was carried but now
bodies and spirits 2. In divers parts of the Earth to temperate the Ayre which is inflamed there by the extream heat of the Sunne 3. To make way for the falling of those sweet and comfortable dewes by which the Earth especially in those hot countreys is much refreshed 4. And to manifest by experience the comfortablenesse of the Light by interrupting and cutting it off daily by the darknesse of the night and so discovering the comfortablenesse of the presence of that glorious Creature by the terrours occasioned by the absence thereof Let no man in Use confound those things which God hath severed in nature by turning day into night and night into day shutting and closing their eyes against the Light of the day by unseasonable sleeping and opening them to the darknesse of the night using the day for their rest and the night for their sports and pastimes surfeiting and drunkennesse chambering and wantonesse a Custom though sometimes countenanced by great examples yet in true estimation preposterous and every way unprofitable and commonly by experience found to be as much prejudiciall to health as it is undoubtedly crosse to Nature The next use of these Lights is to be for signs or Indications of events which are to follow as natural causes are Prognostickes oftentimes of their effects to ensue now seeing God hath among therest appointed them for this end we by warrant may 6. Observ It is not unlawfull by the Stars and Planets to guesse at some events that are to follow Observ 6 WHether certain and infallible as Summer and Winter which God himself hath promised shall never cease Gen. 8.22 And which we constantly and upon good ground expect according to the Revolutions of those heavenly bodies or probably onely as Heat Cold Rain Drout whereof there may be some sleight guesses by the conjunction of those Celestial bodies but more probable conjectures when the effects themselves begin to appear as rain in the skie which is lowring red which our Saviour himself allowes to be a sign of Rain presently to follow Math 16.3 Onely we must take heed that we ground no more but conjecture upon such signs as these Nay beyond all this as we have already intimated although these general Causes work very uncertainly upon things here below yet the conjunctions of the Planets especially in Eclipses though they point not out the particular events to follow in the Persons Places Times Measure and Manner thereof yet they may not unprofitably stir us up to the expectation of some observable events to ensue which experience shewes us to fall out accordingly sometimes Let no man upon this ground undertake by the observation of those Celestiall bodies to guesse at the knowledge of such future events as they were never appointed for neither in their own Nature can foreshew as the disposition of mens minds successe of their affaires Length of their lives kinds of their death Mutations and Periods of Kingdomes and Cities and the like Curiosities which are condemned by God Isa 47.13 and unprofitable to men to busie their heads about seeing Constellations have their operations in such events only as general causes which effect nothing farther then they are seconded by the more immediate working of particular causes 2. The nature of many of them is rather guessed at than distinctly known and consequently our guesse at their operations must needs be very uncertain 3. If their Nature could be fully known yet the Impediments of their Operations partly by the frequent failing of Particular and Immediate causes and partly by the different disposition of the Subjects on which they work are so many that the effect hath an exceeding uncertain dependance on them which the frequent failings of the predictions grounded thereupon doth evidently discover A Third Use of these Lights and Celestial bodies is for the determining of Seasons by which the labours of men and their affaires are directed Thus we see what a stroke God hath by the Influence of these heavenly bodies on things below in all the affaires of men VVhence 7. Observe All especially the chief of the affaires of men are ordered and directed by God himself from heaven FAring and Harvest have their dependance on the Spring Summer and Autumn included under the names of Summer and Wanter Gen. 8.22 all of them appointed by God in their seasons by the Motions of the Celestial bodies The light of the day sets men on work Psal 104.23 then comes the Night when no man can work Joh. 9.4 Fair weather invites men to labour abroad the Snow and Rain seal up their hands Job 37.7 and confine them to their houses Nay much more is the successe and prospering of all mens labours from heaven From thence they are prospered Deut. 28.12 Mal. 3.10 or blasted Deut. 28.23 24. Hag. 1.10 So that Good and Evil are dispensed as it were out of his storehouse that men may know his work Job 37.7 Let all men then have their dependance upon God who onely Ruleth and disposeth of the Heavens Stars yea of the Clouds that let down the rain on the Earth which are turned about by his counsel to do whatsoever he commands whether in Mercy or Judgment Job 37.12 13. He must hear the Heavens and the Heavens the Earth and the Earth the Corn and Wine Hos 2.22 Let us then pray to him 1 King 8.35 as Elijah did 1 King 18.42 Fear him Jer. 5.22 and behold his Metcy or Judgment in all these dispensations Job 37.13 that our hearts may be sometimes quickned to thankfulnesse and at other times be humbled before him The last Use of the Lights is for dayes and years that is for Computation of Times without which neither could we well either give directions for things to come nor take account of things past without such a means of computing Times which must needs cause great Confusion in all mens affaires So that amongst divers blessings which we enjoy from God this rule for the computation of Times is not to be accounted the least VERSE 15. TO give light And not only to have it in themselves Now under this name of Light is included that secret and effectual Influence which those Celestial bodies cast out with their Light upon things here below to make all things fruitful and to cherish the Creatures Upon the Earth Which hath neither light nor life in it self but that which it borrowes from above It is not amongst the least of Gods Wonders that these Celestial bodies should cast out their light and influence at such an incredible distance as we shall see anon Now this Light and Influence which they convey unto the Earth although it be especially serviceable to men yet we find by experience to be a singular benefit to the rest of the Creatures or at least to the most of them We cannot but take notice that this Light which God hath now planted in the Sun was notwithstanding Created before it that it might be the more evident
that it is not so much a quality flowing from the Nature of the Creature as planted in it by the Creator who could as well have continued it without the Sun as he Created it before the Sun Whence 1. Observe The Excellencies of the Creatures are not of themselves but are bestowed on them by Him that made them Observ 5 THe beauty of the flowers Matth. 6.30 the feathers of the Ostritch and Peacock Job 39.13 Strength and Courage of the Horse verse 21 22. and divers others Much more the wisdom of men which God hath put into the inward parts Job 38.36 Most of all their spiritual gifts Rom. 12.8 1 Cor. 12.8 11. So that all Creatures are comely or graceful by his beauty as himself speaks of the Church Ezek. 16.14 Reason 1. Because Excellencies and Perfections are Originally in God and therefore wheresoever else they be found they must come by dispensation from him according to his VVill. 2. That the honour of all might return to him alone who bestowes all by which any Creature excels according to his own good pleasure Let all men then acknowledge all their abilities to that God that gives them 1. Seeking all at his hand who bestowes freely Jam. 1.5 2. Enjoying them without Pride or lifting up our selves above others alwayes remembring that we have nothing but what we have received 1 Cor. 4.7 3. Giving thanks alwaies unto Him for his free mercy in bestowing that on us according to his good pleasure which he hath withheld from others Eph. 1.3 4. Job 35.10 11. 4. And using whatsoever we have received to his glory as being his own 1 Cor. 6.20 and bestowed on us that he might be honoured by them lest he take away that which we abuse Matth. 13.12 As he did Nebuchadnezzar's understanding when he was lifted up in the pride of his heart Dan. 4.31 33. What it was that carried the Light about the World before the Sun was made is uncertain only this is evident that when God had created the body of the Sun and made it fit for that use he planted the Light therein and then that other means ceased whatsoever it was So that we may 2. Observe Wheresoever God provides Ordinary Means there he usually takes awry those which are Extraordinary Observ 2 WHen his people had Corn in Canaan then the Mannah from heaven ceased Josh 5.12 And when once they had a King then God forbare to raise them up extraordinary Judges as he had done before Judg. 2.16 The widow of Zarephath's meal and oyl shall multiply and last no longer than till God send rain on the earth 1 King 17.14 And Apostles Miracles and the gift of Tongues and Prophecying are now taken away since the Government and Ministery of the Church is settled in an ordinary course Reason 1. Because God makes nothing in vain and consequently must needs take away that whereof there is no farther use 2. Lest otherwise Ordinary means should be despised if those which were extraordinary should still continue Let no man expect or depend upon Extraordinary Means when God supplies us with those that are Ordinary If we have Moses and the Prophets let us not look for a Messenger from the dead Luke 16.29 Look not for Grace by a Miraculous Influence of the Spirit from heaven when God offers us a supply of it by the Ministery of the Word in an Ordinary way No man expects to be supported fourty dayes without food when he hath in his house sufficient provision of food to sustain him Seeing it is neither Means Ordinary nor Extraordinary that produce the effect but God alone that worketh by and in them or without them at his pleasure doing All in All 1 Cor. 3.7 Who by providing us Ordinary Means not only directs us to the use of them but besides to expect his blessing on them as being his own Ordinances which he never gives us in vain Now though the Sun be wonderfully adorned and made glorious by the Light that is planted in it above all other Creatures that are visible yet we see here that it hath this light given it by God not for it self but for the use and service of the world below and of the Creatures therein Whence 3. Observe The Light which God bestowes upon the Creature he gives for the use of Others as well as for those that Receive it Observ 3 AS he gave Wisdom to Aholiah and Bezaleel but it was to enable them to perform the work about building the Tabernacle a Spirit of Government to the Seventy Elders to rule the people Numb 11.17 and to Solomon to judge the people at all times as he desired it for that end 1 King 3.9 And for the same end he bestowes all graces upon men 1 Cor. 12.9 and abilities upon other Creatures Fruitfulnesse on the ground to furnish men and beasts with food healing properties on herbs and plants and the like Reason 1. That no man might esteem that to be his own wherein other men have an interest as well as himself 2. That the benefit of any good might be doubled to the owner who by employing it to the good of others shall find the benefit received by them put to his account hereafter and considered in his reward Let every man improve that Talent which he hath received for the good of those for whom he hath received it Abilities of body to labour for the good of others as well as for his own Ephes 4.28 Wealth to relieve other mens necessities 2 Cor. 8.13 14. Knowledge to instruct and build them up Col. 3.16 Duties of holinesse to provoke others to imitation by our example 1 Pet. 3.1 2. And all Graces to Admonish Exhort Reprove and Comfort Luke 22.32 2 Cor. 1.4 Heb. 1.13 As 1. Being members one of another by consequence every member of the body may justly challenge an interest in whatsoever any part enjoyes 2. Whatsoever we receive is given to that end that thereby we might be useful and serviceable one to another of our faithfulnesse or failing wherein we must at the last come to account before him that bestowed what we have 3. Our faithful employing what we have received for that end invites God to trust us with more See Matth. 13.12 25.29 It hath been noted that it was not the least of Gods Wonders that these Planets cast their influence upon the Earth at the distance of so many millions of miles so that the wide space between heaven and earth hinders neither their light nor influence upon the Creatures of this lower world Whence 4. Observe No distance can hinder us of the fruits and effects of Gods Care and Providence over us for our good Observ 4 THough Gods Throne be in heaven yet his ey-lids behold the Children of men Psal 11.4 and he looks on things below Psal 113.5 6. And that not with a regardlesse eye but he takes care for them 1 Pet 5 7. Even for bruit beasts 1 Cor. 9.9 and
of heaven adorned with so many glorious Lights of such incredible greatnesse of such glory in brightnesse excellency in their uses All which the Creator of them so far exceeds in glory dwelling in the light that no man can attain unto that we may justly take up the Prophet Davids exclamation O Lord our Lord how excellent is thy name in all the Earth who hast set thy Glory above the heaven Psal 8.1 These Lights are great in their appearance unto us greater indeed in their true measure although nothing in comparison of him that made them for the manifestation of his own greatness and Glory But seeing the Holy Ghost sets them out unto us as great Lights and calls them so that we might take the more notice of them we may warrantably Thence 1. Observe We may take notice of any Eminency of the Creature so far as thereby to lead us to the Admiration of the Supereminent Perfection of the Creator Observ 1 OF this way of advancing the Majesty of God we have divers examples in Scripture as Psal 104. Thus Elihu adviseth us to magnifie Gods Work Iob 36.24 And God himself with wonderful variety of words sets out the eminency of diverse of his Creatures Iob. 38.36 40 41. The truth is this is a special part of our wisdom to consider the Work of God Eccl. 7.13 and search it Psal 111.2 For which purpose he hath set the world in our hearts Eccl. 3.11 So that it cannot be denied that we may lawfully advance the Creature as Gods Work-manship the effect of his Power Wisdom and Goodnesse that we may bring all the glory of the Creatures and lay it down at Gods feet who Created them and to whom therefore it solely and properly belongs Both these lights being Created for the ruling of the day and night God in his Wisdom bestoweth most light upon that which was of greatest use and whereas the day was to be the time of mens businesse and employment and therefore needed the greatest and clearest light for the directing of men in their waies and works he bestowed the greatest and clearest light upon the Sunne which he had appointed to rule the day Whence 2. Observe God useth to proportion the Abilities of his Creatures according to the uses in which he employes them Observ 2 ANd this as we may discern in irrational Creatures amongst which the Horse excels in Courage the Oxe in strength the Greihound in swiftnesse and the like So it s more especially to be found amongst men Moses while he was to rule alone had a double measure of the Spirit which was shared in a great part amongst the Seventy Elders when they were joyned with himin the government Numb 11.17 God gave Solomon a great measure of wisdom and largeness of heart above any that were before him or that came after him 1 King 3.12 According to the largenesse of the imployments whereunto he was designed to build the Temple and to settle the State Civil and Ecclesiastical and to raise Gods People unto the top of their Outward glory And the Apostles who were to publish the Gospel to all Nations to settle the Church to encounter the great and mighty men of the world were furnished with the gift of Tongues Wisdom and Courage proportionable to those great employments unto which God designed them Reason 1. God infinite VVisdom and Sufficiency by both which he is inabled and carried to make all things Beautiful both in time and measure Eccl. 3.11 2. The necessity of furnishing the workman with sufficiency for the accomplishing of his work lest otherwise 1. He be oppressed and overlaid with too heavy a burthen And 2. The work it self fail to the dishonour of God that employes him and to the hurt of the Creature as it falls out where a Message is sent by the hand of a fool Prov. 26.6 1. Let it be a direction to us in the choosing of men to any place of Employment publick or private Civil or Ecclesiastical Let us observe whether God hath marked them out to such a work as we employ them in for God is only with those whom he designes both to Assist and Protect them and hath sealed them as our Saviour terms it Joh. 6.27 which we shall discover by observing what abilities God hath furnished them withal as he did by pouring out his Spirit on the Seventy Elders upon Joshuah Deut. 34.9 upon Saul 1 Sam. 10.9 upon Solomon 1 King 3.12 yea even on Bezaliel and Aholiab Exod. 31.3 Let those that receive much from God dispense unto others according to the proportion of the Abilities which they have received Rom. 12.6 as Christ having received Grace without measure dispenseth to all his Members Grace for Grace John 1.14 16. Thus let men bestow their labours for the Churches service according to the measure of their Abilities their Almes according to the measure of their estate 1 Tim. 6.17 18. that they may be rich in good works as they are rich in wealth remembring the account which must be given up unto God according to mens receipts Luke 12.48 The Reason why God gave a greater portion of Light for the day was because that is the time for employment and dispatch of mens businesse in which they need the help of the Light for their direction VVhence 3. Observe Men must make Use of Light to guide and direct them in all their Employments Observ 3 OUtward light to direct them in outward works for in the Night no man can work Joh. 9.4 Because he knowes neither what he doth nor whither he goes Joh. 12.35 wherefore the Egyptians in that plague of darknesse sate still and could not move out of their places Exod. 10.23 But much more need they the Light of Wisdome and Counsel which is profitable to direct Eccles 10.10 and in that respect more useful than strength and weapons Eccl. 9.16 18. excelling folly as far as light doth darknesse Eccl. 2.13 Only let it not be our own wisdome Prov. 3.6 7. but that which the Lord gives Prov. 2.6 the rules whereof are delivered in his Word which is a Lamp and a Light Prov. 6.23 by which David guided his steps Psal 119.105 Now though the day which needs it most was furnished with a greater measure of light by the Sun yet the night is not left without some light The Moon the lesser light is appointed to rule and shine in the Night as well as the Sun was designed to shine in the Day VVhence 4. Observe Though all the Creatures be not furnished alike yet none of them wants that which is competent for their use and employment Observ 4 THus all Creatures have their desire satisfied Psal 145.16 All men are fed though not deliciously cloathed though not in Purple dwell conveniently though not in Palaces are illightened Joh. 1.9 though not furnished with Solomons wisdome This Competency is a proportion fitted to the necessary support of the Creature and the Being and estate and
see together with their Being by the Will and Decree of God Whence 5. Observe Breath and life are the Gifts of God alone Observ 5 IN his hand is the soul of every living thing and the Breath of all mankind Job 12.10 and he giveth breath to the people upon the Earth and Spirit to them that walk therein Isa 42.5 Even to all life and breath and all things Act. 7.25 And that 1. Because he hath onely life in himselfe Ioh. 5.1 Because its fit for him to keep the disposing of that in his own hand as well that all may acknowledge so great a benefit in him alone as that he may govern and order all things according to the Counsell of his own Will having in his own Hand Power to kill and to make alive Deut. 32.39 By giving and taking away Breath and Life at his own pleasure 1 Let every man be carefull to preserve in any Creature so precious a gift for why should he take away unlesse it be by warrant from God that which he cannot give nay that which all the Princes in the world cannot restore A good man saith Solomon regardeth the life of his Beast Prov. 12.10 2. Let every man glorify that God in whose Hand his Breath is Dan. 5.23 And walk in fear before him who can more easily take it from him then he gave it at the first who can trouble us if he do but hide his face and if he call for our breath we die Psal 104.29 Nay is able not onely to take away this Temporal Life which is but for a moment but our Eternal life also Matth. 10.28 3. Let it teach us to abase and to despise all mans works in Comparison of Gods Men in deed can make Pictures and Statues but cannot give them breath can set Flowers Plants and Trees but cannot give them life by which they may grow can sow corn but cannot make it take root may beget Children but God must breathe in them the Breath of Life that they may become living soules and as he must Give so he must preserve it too so that in him we live and move Act. 17.28 We have already taken notice of sundry Creatures which God made in Heaven and Earth If we add unto them the various kinds of Fowls and especially of Fishes which we have now in hand and of the Beasts and creeping things which are mentioned afterwards we cannot but stand amazed and be filled with admiration and may 6. Observe The variety and diversity of Gods Works is Infinite even to Admiration Observ 6 SO that David seems to be ravished with observation of them Psal 104.24 As all men must needs be that shall take notice of the infinite and diverse kinds of them the variety of their shapes and diversity of their parts difference of their qualities and properties multiplicity of their severall uses and operations so that they shall find all expressions too short to manifest their admiration at the wonderfull Wisdome of him that made them The flying of the Fowles above the Earth in the open firmament of heaven we see is founded upon Gods Decree and consequently their severall motions must needs be guided and directed by his Will seeing whatsoever moves by his Power cannot but move within the Limits of that Will So that from this particular we may in generall 7. Observe The Motion as well as the Being of every Creature is Ordered and Limited by the Will and Decree of God Observ 7 IT is impossible that it should be otherwise if in Him all things live and move and have their Being as the Apostle affirms they have Act. 17.20 For then they can move no farther nor longer then he supplyes them with ability to move and therefore they can only move when whither and as long as he will Neither doth this derogate at all from Gods Majestie that he abaseth himself to take care for such trifles as the hopping of Birds from one branch to another The Queen of Sheba was ravished and astonished at Solomons Wisdom when among other things she beheld the sitting of his servants the attendance of his Ministers and their apparel and the like 1 King 10.5 No it infinitely commends Gods goodnesse that he abaseth himself to look upon things that are below Psal 113.6 that he takes care for Oxen 1 Cor. 9.9 feeds young Ravens Psal 147.9 and remembers every Sparrow Luke 12.6 And his VVisdom that he can comprehend all these things without distraction Nay if we acknowledge that God makes provision for every Creature by which it is sustained Psal 145.16 we must needs confesse that he must give order for their Motions and Use for which they were Created and are still supported whereby the honour of God is as much advanced as by their Creation Let it quiet all our hearts and put away all fear of harm from any Creature which cannot hurt us seeing it cannot move without the Will of our heavenly Father and therefore shall not move to hurt those whom God will preserve Isa 54.16 17. as we see in the motion of Jeroboam's arm which was dryed up when he stretched it out against the Prophet 1 King 13.4 and in the case of Daniel in the Lions Den. Seeing we know God takes such care for his children that he numbers their very hairs Luke 12.7 and engraves them upon the palms of his hands Isa 49.16 and is as tender over them as over the apple of his own eye Zach. 2.8 VERSE 21. GReat Whales Or Dragons as the word in the Original fignifies in some other places of Scripture A Whale is called Leviathan Job 41.1 Psal 104.26 from Lavah which signifies to cleave unto because his scales are shut so close together Job 4.7 The same name is figuratively applyed to signifie men of great power as Pharaoh with the Captains of his host are called Leviathan Psal 74.14 and so is Nebuchadnetzar Isa 27.1 Of huge bulk of bodie that which many have seen with their eyes cannot but astonish them but many things that are written of them are uncredible According to their kind Different in Nature and form and continuing so by the Law which the God of nature hath established amongst those unreasonable Creatures which withholds them from mixing themselves with those of another Kind with which notwithstanding they converse daily In the Execution of this Decree we see as we have done in the decrees passed before the Event answerable to it every way In the relation whereof the Holy Ghost omitting the rest singles out one most remarkable above them all for the huge bulk of the body and may thereby give us occasion to 1. Observe The Eminency of any Creature ought especially to be observed for the magnifying of the Work of the Creator Observ 1 SO God Himself sets out unto Job his Greatnesse and Almighty Power by reckoning up the most eminent of his Creatures setting out Leviathan and Behemoth by the vastnesse and huge bulk of their
his Instruments Observ 3 THis course God hath constantly observed from the beginning to this day unlesse it were onely in the Conception of our Saviour Christ by the Blessed Virgin He Himself indeed is the Father of all Creatures and he gives strength to conceive seed and that sometimes beyond the ordinary course of nature as he did unto Sarah and Elizabeth but yet so that they conceived seed by their Husbands Now this Course God holds 1. That by this meanes the Creatures might be the more firmly united in love and every one of them might be stirred up to provide for his own flesh 2. That the Power of God might be the more manifested in the weaknesse of the Instrument which propagates life to another which it neither had from nor can continue in it self When we Consider the vastness of the Sea we can never sufficiently admire the infinite power that appoints it to be replenished with fishes This indeed hath been a great vanity and folly for any man to undertake as work beyond his power but God undertakes and performs it Whence 4. Observe There is nothing so Vaste or Wide but God can easily Furnish and Fill at his Pleasure Observe 4 AS he hath done the whole Compasse of the Earth with Herbs and Plants yea with Men and Beasts The Sea with Fishes the Heavens of such an incredible extent with Starres 1. Seeing he hath abundance of Spirit Mal. 2.15 which enables him to create Millions as easily as to create One 2. Because he created nothing in vain but proportioned in his Infinite Wisdome the works which he made according to the measure of the Creatures that should store it seeing we account it folly in men to build a Large House for a Small Family Let all men depend on Him for sufficiency He that stored the Earth the Sea and the Heavens shall we doubt whether he can furnish one of our poor Cottages fill every one of our bellies provide Portions for a few of our Children Or shall we fear that he who satisfies the desire of every living thing will neglect his own or encrease his Family beyond the portion of his provisions There remains even in the best a Leaven of Atheisme by which we are prone to measure God according to the scantlet of Men. Moses himself doubts where God can find means to fill the bellies of six hundred thousand men with flesh Numb 11.21 but if God undertake we see he makes it good Out of the same heart of unbelief it is that we are questioning what we shall eat or drink or put on Matth. 6.31 As if he that made this world out of nothing could not as easily have made and furnished a thousand if he had thought it fit Nothing shall be left empty of all that he hath made only our unsatiable desires which he never made he never promised nor intended to fill VERSE 24. LEt the Earth bring forth Or cause to come forth as it were out of the womb A phrase that notes rather the place wherein than either the Efficient or Material cause or Manner in which they were produced As for the Manner it was meerly Supernaturall by a work of Creation in which the Earth could have no efficacy at all it being an Act of Gods immediate Power alone The Matter of which they were Created was in all probability taken out of the Earth as we see afterwards the Body of Man was but that is more then this phrase implyes which notes onely Out of what they were produced which was out of the Earth and Where they were to abide The living Creature Plants and Herbs we know are said both to Live and Dye but because that is but an imperfect life as wanting the two main faculties in which Life is exercised Sense and Motion therefore those Creatures that enjoy that more perfect life exercising those faculties are termed by an eminency Living Creatures After his Kind By which as they were distinguished in their first Creation both in Form and Nature so they here ordered and appointed by God to continue to the worlds end distinct one from another in their successive propagation by which they were to be multiplyed Cattel The word Behemoth which Moses useth in this place as some think signifies most properly the greater kinds of Beasts But we find it generally when it is put without any addition used for any kind of four-footed beast But in this place it seems to be set in opposition against the beasts of the field and therefore is conceived to signifies tame Beasts which men keep about them in their Grounds or Houses for Food Labour or Pleasure Beasts of the Earth Wild Beasts called Beasts of the Earth because they are not within any Inclosures but have the wide earth to range in at their pleasure As for the name Caijah by which they are called in the Hebrew Language it is derived from a word that signifies to live whether it be given them for their Livelinesse in which many of them surpasse tame beasts or because they are many of them beasts of prey and are nourished by other living Creatures it is not much material Why God made not the Beasts with the Birds and Fishes on the fifth day but made them on the sixth day together with man it is Curiosity to enquire God had power to make What and When he would and is not to be accountable to us for any of his actions or for any Circumstance of them It is enough to stop all mens mouthes That it pleased him so to do Yet we may probably guesse that seeing Beasts were nearer to men in their dwelling God was pleased to make them together which were to dwell together Onely we are to take notice that the Beasts were produced out of the earth out of which as we shall see by and by the body of Man was taken too VVhence we may 1. Observe Man and Beasts are of near Alliance Observ 1 OF one Common Parent the Earth in respect of their bodies even of the same Substance nourished by the same food confined at the least at present to the same habitation and to be resolved with them into the same dust of which we were made so that we may say unto the worm Thou art my Mother and my Sister Job 17.14 Let us then blesse Him that hath put so great a difference between them and us 1. In Nature having given men wisdom and understanding which he hath denied unto the Beasts of the field Job 35.11 2. In our advancement who hath put them under our feet making them our Vassals and us their Lords Psal 8.6 7. 3. In our Spiritual estate in making us at present members of his Son and thereby his Children by Adoption and heires of his glory Let it please us with our Condition encourage us to his service who hath so highly advanced us abase us in our thoughts and esteem of our selves and move us to Mercy and Compassion even
Observ 4 IT is indeed our duty to magnifie every Work of Gods which we behold Job 36.24 even the most ordinary as the distilling of the very drops of rain from the clouds ver 27. as having and representing unto us something of God How much more doth the Prophet David when he looks upon the Heavens the Sun the Moon and Stars break forth into the admiration of Gods glory Psal 8.3 Wherefore we find Gods people justly taxed for not taking notice of that wonderfull work of God in making the Sands the bounds to keep in the Sea Jer. 5.22 VVhen Moses saw the bush burn and was not consumed he conceived it to be some extraordinary thing and drew near to enquire what it should be Exod. 3.3 And when men see wicked mens own tongues to fall upon them they take special notice of and wisely consider that it is Gods doing Psal 64.9 And when God will shew Ezekiel that great act of his in gathering his dispersed people and uniting them into one body again he stirs him up to the serious consideration of that great work by representing it unto him in the vision of the dryed bones Ezek. 37.1 But above all the Redemption of the world by Christ not onely the Prophets themselves diligently searched after but the Angels desire to look narrowly into 1 Pet. 1.10 11 12. To consider the Circumstances of this History more particularly Moses represents God after the manner of men consulting and as it were taking advice before he undertake this great Work of Mans Creation implying that this is either the Use and Custom or rather the Duty of men to proceed in the undertaking of great works in such a manner So that we may 5. Observe Works that are of Moment and Importance ought to be undertaken with Advice and Counsell Observ 5 IT is Counsel saith Solomon that establisheth every purpose Prov. 20.18 and in the multitude of Counsellors there is assurance Prov. 15.22 The Reason 1. Because we see not as God doth all things at once but by Reason draw one thing out of another 2. Because every man sees not all things and therefore we need more eyes then our own to help us to find out all that should guide our Judgment 3. And lastly Those things that are of Moment in themselves draw on Consequents of moment upon which the safety either of particular Persons or States depends whence Solomon tells us that Where there is no counsel the people fall but in the multitude of Counsellors there is safety Prov. 11.14 God indeed is here represented as Advising and Consulting but it is only with Himself he calls no Creature into Councel to advise withall but only the Three Persons of the Deity they deliberate and determine what shall be undertaken and performed in this work of Mans Creation Whence 6. Observe God in all his Wayes and Works is guided by no Counsel but his Own Observ 6 NO man hath known his Mind much lesse hath any man been his Counsellor Rom. 11.24 Who hath directed the Spirit of the Lord or being his Counsellor hath taught him Isa 40.13 14 Reason 1. He needs none as being of Himself of Infinite Wisdome Psal 147.5 Comprehending in one view all things Past Present and to Come 2. Seeing He Only hath Counsel and Understanding Job 12.13 it must needs follow that any Understanding that is in the Creature is from him so that in advising with the Creature he should but consult with Himself 3. It suits not with Gods absolute Soveraignty to advise with any about what he means to do seeing all things are to be guided by his Will and to be effected by his Power How dare men take upon them the boldnesse to advise God in his wayes Now this we do at least by Implication in many of our vain wishes unadvised censures and causelesse complaints of many things done or desired by us to be done in the Course of his Providence which when we Choose according to our own Wills what do we else but Limit God and either chalk him out his Way before hand or which is worse call him in a sort to account for that which hath not been done according to our minds Which must needs savour both of Sottish Folly who think our selves wiser then God or of Infinite Pride and rebellion when we deny his Soveraignty as if he had not power to do with his own what he will unlesse it be according to our wills Again out of the same Circumstance 7. Observe Man hath no Maker but God Alone Observ 7 ONe God Created us Mal. 2.10 Our bodies though they be begotten by the help of our Parents yet his hands made and fashioned as clay poured them out as milk crudled them like cheese cloathed them with skin and fenced them with bones and sinews Job 10.8 10 11. And as for our Soules he infuseth them Eccl. 12.7 and makes them as Zedekiah acknowledgeth Jerem. 38.16 Let then the praise and honour and thanks be returned unto him alone who made us alone by his Own Wisdom without any Creatures Counsel by his own Power without any Assistance Out of his Own free Love and Goodnesse without any Sollicitation or Engagement who alone supports us by his Providence nay Redeemed and Saved us alone by his own Son Let it be our Care to Honour him alone to give up our selves to his Service alone hearkning onely to his voice and doing his Will alone glorifying him in our bodies and in our spirits which are his 1 Cor. 6.20 The Pattern after which Man was made was Gods own Image and likenesse appearing especially in the Abilities and Endowments of his Soul Whence 8. Observe Man in his first Creation was made by God after his own Image Observ 8 PArtaker of the Divine Nature 2 Pet. 1.4 Not so much of Gods Being for therein all Creatures have some resemblance of him nor at all of the full Measure and Infinite Perfections of his Being Of his Simplicity Immensity Eternity Omnipotency which are utterly Incommunicable to any Creature whose nature is altogether uncapable of them But the Image of God in man consists in some resemblance which he bears of those communicable Properties of his Wisdom and Holinesse as hath been shewed already That which moved God to advance men unto so much honour must needs be his own Goodnesse and Free Love which provokes him to bestow without measure as they are without measure Although withal we may conceive that he had 1. Respect therein to his own honour which is much advanced by bestowing such gifts upon men as advancing them to so high a condition above all other Creatures and cannot but discover the Admirable and Transcendent Perfections of the Creator that bestowed them in whom those Eminencies of Wisdom and Holinesse must needs be acknowledged to dwell more abundantly beyond all proportion 2. This Creating of man by God after his own Image seems some way needful for the admittance of man into
to be in his Hand Dan. 5.23 So that if He take away their Breath they die Psal 104 19. And that sometime he engageth Himself to continue it by promise in expresse termes Psol 21.4 2 Kings 20.6 Luk. 2.26 And alwaies to strengthen and support it unto the time determined in His own Counsell which he hath given us sufficient warrant to depend upon But above all Eternall Life is his Gift Rom. 6.23 which He hath assured unto all that are in Christ with whom their life is hid or laid up safely in God Col. 3.3 Acknowledge it then unto him alone by Living unto him alone and seek it at his Hand 1. by prayer Psal 30.8 9. with Hezekiah and Jonah seeing He is the length of our daies Deut. 30.20 And in a Course of Obedience for God preserveth not the life of the wicked Job 36.6 who live not out half their daies Psal 55.23 The Tree of the knowledge of Good and Evill a sign unto Adam that he was to take the VVill of God as his rule to direct him what to choose and what to forbear was placed near the Tree of life in the middest of the Garden as we shall see to teach him to lay hold on that Promise of God for the continuing and perpetuating of his life onely under the Condition of his obedience VVhence 11. Observe All Gods promises must be Understood and Embraced under the Condition of the Performance of our Obedience Observ 11 THus we find them all proposed unto us by God Himself under the Conditions of Faith and Obedience both in things Temporall Psal 37.3 Isa 1.19 2 Chron. 20.20 and Spiritual Psal 50.23 John 3.18 1. This brings most honour unto God to blesse us and do us good only in a way of Righteousnesse which is the end of all his Administrations both of Mercy and Judgment that he may be known to be a God that loves Righteousnesse and hates Iniquity Psal 92.15 Hos 14.9 2. It is the best means to further holinesse in us by our endeavours to become such that God may do us good and blesse us without any impeachment of His Own Honour The name of the Tree of the knowledg of Good and Evil was as we have seen given it that Adam being by Gods Allowance permitted to eat freely of all the rest of the fruits of the Garden and by the same Commandement restrained from eating of this only might know that nothing was lawfull unto him but what God allowed not unlawful or evill but what He forbad Whence 12. Observe Good and Evill are bounded and limitted onely by the Will of God Observ 12 THis our Saviour the pattern of Righteousnesse proposed to Himself as his Rule Heb. 10.19 to do the Will of God and it is the doing of His Will that makes any service of ours properly a good work or acceptable to Him Heb. 13.21 And therefore are servants directed to take this for their rule even in serving their Masters Eph. 6.6 And on the same ground we are commanded to make that our request that the Will of God may be done by us and other men on Earth as the Angels do his Will in Heaven see Psal 103.20 This indeed and this alone is that which makes any service a duty of Obedience that we perform it as the Will of God and because He wills or commands it for thereby onely we honour Him both in his Soveraignty and Holinesse when we seal unto both by conforming our wills and actions thereunto Let us then inquire after that VVill of God as the rule of our practice as we are directed Rom. 12.2 which he hath laid before us in his word Deut. 29.29 And look at nothing else in the course of our practice but the conforming of our wills and actions thereunto that we may with comfort expect the promises that onely belong to the fulfilling of his VVill Heb. 10.36 working even the works of Righteousness it self upon that and upon no other ground VERSE 10. A River Or Rivers as some understand it after the use of the Hebrew phrase which oftentimes puts the Singular for the Plurall Number as Chap. 1. verse 12. By the Tree bearing seed are understood Trees yea all Trees yielding seed By this River some understand Euphrates others both it and Tigris and some Tigrs alone Went out of Eden It did not arise in Eden but went either through or by Eden and so watered that Garden of Paradise which was in Eden a Countrey of Mesopotamia or as some will have a larger Countrey compassing both Mesopotamia and divers countreyes adjoyning thereunto To water the Garden By running through it as most will have it some conceive it compassed the Garden round imagining that Garden to be an Island lying in the bosome of Tigris or Hiddekel about ten miles in circuit inhabited to this day by Christians called Gozoria distant about two miles from Nineve but these are onely conjectures And from thence Not immediately after it had watered the Garden but a great many miles below for some refer from thence not to the Garden but the countrey of Eden through which the River flowes And from thence it became into four heads Properly Heads are Fountains from which Rivers spring but a River parting into four branches as this is described to do the beginning of those severall channels into which it divides may not unfitly be termed Heads Especially seeing in the Hebrew tongue the VVord here used signifieth indifferently either a Head or a Beginning The description or the Situation of this Garden upon so fair a River is added to commend unto us both the pleasure and fruitfulnesse of this Garden of Delights planted with all variety of fruits at present and watered with such a stream as might continue the fruitfulnesse of that soil for the future Whence 1. Observe Gods blessings are every way compleat and perfect full and lasting Observ 1 IN their kind and nature and with respect had to the use and end for which they were appointed to serve He greatly enricheth the Earth with his River which is full of waters Psal 65.9 VVhich makes glad the Cittie of God Psal 46.4 It may well be so in respect of the cause whence these blessings flow which is Gods Boundlesse Love and All-sufficiency And must be so in respect of the end at which they aim which is the manifesting both the one and the other that mens hearts might be brought to rejoyce and depend upon Him alone Let our services in some proportion be answerable to Gods Blessings wanting in their parts nothing of what is required howsoever they come short in their degrees and flowing from and supplied and continued by an inward spring of Grace which may hold us on in a constant course to keep us alwaies fresh and flourishing as a good man is described unto us Psalme 1.3 It is recounted amongst the speciall commendations of this Garden of pleasures that it was well watered by a fair River which
follow and to intimate that as he was now taken from the soil out of which he was made to be removed into Paradise So he should one day be removed from the Earth from which he had his Originall unto Heaven a place of all delights and pleasures for evermore The time when man was put into Paradise seeing the Holy Ghost hath passed it over in silence it will be lost labour to enquire after To dresse it Or use such husbandry about it by sowing setting pruning watering and thereby preserving and increasing the fruitfulnesse of those fruits wherewith God had stored that pleasant Garden that they might be the more serviceable to man both for his food and comfort A very equall law that man should bestow paines upon that whereof himself was to receive the benefit And the onely outward imployment which at that time was to be found for him or have exercised his posterity after him if man had not fallen This dressing or Husbandry of Paradise by Adam was far from that toilsome drudgery in which men are now exercised eating their bread in the sweat of their browes a bondage which was brought upon man by sin Seeing the Creatures then needed lesse attendance then now they do And Adam was then more able to labour without wearinesse then now men are by reason of the manifold infirmities of their bodies from which he was free Besides the weaknesse of their minds which are not now so Inventive and Judicious to devise the readiest and easiest way to order their works This labour of Adams whatsoever it was must be esteemed as a part of his Abasement although it had this honour mixed withall that man was therein as it were a fellow worker with God in the way of his Providence for the conservation of his Creatures Withall the employment as it was full of delight so it brought with it much profit as being a great meanes to lead the man on to a more exact Observation of the works of God in the wonderfull variety of the severall effects wrought in the Creatures according to their different natures and manifested to him by his own experience in his attendance upon them and labouring about them which must needs both affect his mind with a wonderful delight and exercise it in a continual admiration of Gods Wisdom and quicken it in an Holy rejoycing in his goodnesse and establish it in a firm dependance upon his faithfulnesse and Truth And keep it In order and fruitfulnesse The word may imply either the continuance of Adams labour or the effect of it or both He should so dresse the Garden that it might be preserved and kept every way The whole in the beauty and good order of it for delight and the several plants in strength and vigor for fruitfulnesse all reserved and kept several from the beasts of the field that might otherwise tread down or hurt those plants wherewith God had stored this pleasant Garden This labour in which God exercised our first Parents and which he injoynes them as their task implies their duty towards the Creatures which as God had put under mans government so he appoints him to take care of for their preservation doing about them such services as might conduce the reunto so that we have here laid before us the foundation of mens particular Callings and the scope of them which are services about the Creatures for their preservation and thereby for supporting of Community So that as man in a sort partakes with God in his Soverainty over them so he might some way resemble Him in his Care and Providence for their good Wherefore this Law given to Adam must be the more heedfully observed and more carefully searched into In which we may 1. Observe Every son of Adam is bound to some imployment or other in a particular Calling Observ 1 A Commandement given to Adam when the whole nature of man was in him is a Commandement given not so much to his person in particular as generally to all that are partakers of that nature and that not for the present but for ever as long as man hath an abiding upon earth All things are full of labour saith the Wise Man Eccl. 1.5 6 7 8. The Heavens and Sunne and Moon and Stars the Seas the Windes That which is a law to all Creatures to be exercised and imployed for their mutuall preservation is much more a duty unto man unto which God directs us 1. By laying a necessity upon all Creatures here below of subsisting by mutuall support and assistance one of another men and beasts by food plants by Culture Cattell by care in storing up provision for them in Summer to sustain them in Winter 2. By disposing and placing the Creatures so that without mans labour they are unserviceable as Mettals Stones and other Mineralls yea oftentimes Soil for manurance of grounds are placed below in the bowels of the Earth where they are unuseful thornes we see grow in Thickets where they cumber the Ground which by mans labour being set abroad they fence All kind of materials for Cloathing building and most for food without labour would be utterly unserviceable Few things are indeed by nature either so prepared or so placed as they may be fit for use without Labour 3. God directs to labour by making it appear that these things by labour are made usefull and serviceable which without it would be of little use at all As corn by grinding and baking flesh by roasting or boyling become good food VVoole and flax by dressing Spinning and VVeaving make us good Cloathing and generally labour brings in wealth Prov. 10.4 and thereby through Gods Blessing there is profit Prov. 14.23 Thus the Commandement as it is Generall so it is urged upon men by necessity that men must either labour or starve 2 Thess 3.10 Yea and labour the thing that is good Eph. 4.28 Either by Inventing Directing or Executing things needfull for the preservation of the Creatures and particularly for the supporting of Humane society both in things Naturall and Spirituall This Ordinance of God concerning mans labour as are all the rest of his lawes is both equal and good 1. That men might exercise their love to the Creatures wherein they some wayes resemble God Himself 2. That they might have some title in Equity to the use of the Creatures which they preserve by their labour 3. That by busying themselves about the Creatures they might the better observe God in his various works In and By them that so they might yield him his due honour and quicken their hearts to more chearfulnesse in his service and settle them in a faithful dependance upon him 4. That their employments about the Creatures might keep their hearts both from vain and idle thoughts and from swelling with the apprehension of their Lordship and Soveraignty over them 5. That the Body of man being exercised as well as his Mind might at present be the better preserved in health
most holy things of God and to fight against him with his own weapons Let us then be alwayes jealous and wary of the taking up of Gods Name or Word by wicked men in their speeches and conferences alwayes fearing some evil practice in hand Seeing we know them to be haters both of the Word it selfe and of God that gave it and of all the truths therein delivered and besides of all godly men and therefore in all their words or actions can neither aime at Gods honour nor intend any good unto us but must even in using Gods Word endeavour either by it to uphold some dangerous errours and heresies to the corrupting of the sound doctrine contained in the Word or to countenance wicked mens own corrupt practices and to disgrace other mens sincerity and thereby to encourage their companions by making their hearts glad and dishearten the godly by making their hearts sad as the false prophets were wont to do Ezech. 13.22 VERSE 5. SAtan had charged God in the former verse which dealing deceitfully with the man and woman in threatening them with a grievous curse if they tasted the fruit for bidden which he well knew should never come upon them In this verse he goes a step farther and chargeth God with envy towards man affirming that he in forbidding the eating of that fruit kept man from the meanes of making him wise and enabling him to discerne between good and evil that so himself might excel alone And this as well as the former the woman must give credit unto upon his own word and confident affirmation Whence 1. OBSERVE Satan in all his Promises gives men no ground to build upon but his own bare word Observe 1 CHrist must take his word alone for it that all the Kingdoms of the earth were his and that he had power to bestow them on whomhe pleased and therefore that he could and would bestow them on him Luke 4.6 7. You must take wicked mens word for it that laying wait for innocent blood is the way to make one rich and to fill his house with spoile Prov. 5.13 so must Ahab take the false prophets word that he should prosper in his attempt upon Ramoth-Gilead 1 Kings 22. on the other side God when he speaks produceth his strong reasons drawn from experience Isa 41.20 21. sufficiently testified to mens own heart who are witnesses with him as himselfe speaks Isa 43.9 10. In like manner his servants that speak unto us in his Name bring forth evident and demonstrative proofes for all that they desire us to believe either out of Scriptures the Oracles of truth or out of strong evidences made good by right reason or by trial of experience as Elijah puts the determination of the question whether God or Baal were the true God upon an answer from heaven by fire 1 Kings 18.24 It is true that God himself doth affirme things upon his own Word alone and justly may seeing his Word is the Standard of Truth and therefore the only ground of faith but this is a peculiar priviledge to him alone incommunicable to any creature not to men who are all liars Rem 3.4 Much lesse to Satan who is the father of lies John 8.44 Indeed Satan sometimes imitates God in this way and offers also and makes shew to confirme by experiments what he suggests as that proud men are happy because they prosper Mal. 3.15 by which meanes he prevailes much upon wicked men to harden their hearts Eccl. 8.11 Jer. 44.17 18. yea and sometimes shakes the faith of the godly themselves as he did Davids Psal 73.2 3 13. But therein he playes the notable Sophister 1. In representing wicked mens prosperity so as if it were the reward of their wickednesse whereas it is either the blessing of God upon their provident care and industry in managing their affaires according to his own decree Prov. 10.4 and 14.23 or for the manifesting of his Goodnesse to all Mat. 5.45 and his Justice in their condemnation who abuse his mercies and provoke him by their sinnes when he doth them good or for the fatting of them against the day of slaughter Jer. 12.3 and raising them up on high unto eminent places their casting down into sudden and horrible destruction may be the more observed Psal 73.18 2. He deceives men by making the world believe that to be their happinesse which is indeed their plague as Solomon had found it in his own experience Eccl. 5.13 neither indeed can it be otherwise 1. Because all Satans words are falshood which therefore can have no reality upon which they are founded for if they had they were not falshood Besides the devil hath no power to effect any thing of himself and consequently in all his promises can give us nothing but words as being not able to make good any thing of all that he undertakes as the event and issue makes it evident at the end Are not they then grossely besotted that believe every word which Solomon tells us is the character of a foole Prov. 14.15 and that of Satan too who is a liar from the beginning as our Saviour tells us John 8.44 and yet those false suggestions of his are the principles by which the wise men of the world guide themselves believing 1. That riches are a strong city Prov. 18.11 that they abide for ever Psal 49.11 that they bring with them all sufficiency so that one may securely rest upon them as the foole thought Luke 12.19 and may be purchased by wayes of injustice and violence Prov. 1.13 grounds that have no other foundation but the opinion of the world blinded by Satan 2 Cor. 4.4 but contradicted by the Word of God and by all experience 2. These groundlesse opinions and others if it may be more false then they as that God hath forsaken the earth that a man shall have peace though he walk in all the abominations of his heart that there is no profit in Gods service and the like men notwithstanding so fairly rest upon that they are swayed by them in the whole course of their practice 3. In the mean time they sleight those infallible grounds of truth which the God of truth hath laid down unto us in his Word and which all experience hath made good unto us And is not he a wise man that guides himself by the wisdome of the world Satan if we mark it well manifests great policie in choosing out the ground upon which he raiseth up jealousie in the womans heart against God That Paradise was a Garden of great pleasure and delight excellently furnished with all varietie of the choicest fruits planted by God Himself and freely given and bestowed on man out of his meere bounty These things were so clear and evident that they could not be contradicted or questioned and theresoâ—e Statan takes it to be his wifest course not to meddle with them at all But the intention of God in this bounty of his was a secret thing
pleasant This painfulnesse in labour must needs be a consequent of Gods curse upon the earth which thereby becoming more barren in it self required the more labour to make it fruitful So that the earth which of it self should be apt to bring forth nothing but briars and thornes with hard labour should yield him bread this clause hath in it both a precept and a promise Till thou return to the ground A phrase that both expresseth the continuance of his labour which should not end but with his life and withal pronounceth the sentence of death upon him and the corruption of his body after death This sentence although pronounced against the man alone yet comprehends the woman too who was to be mortal as well as he as the former injunction of painful labour is indifferently extended unto both the one and the other and all their posterity as all experience makes it evident For out of it thou wast taken Thus God manifests his justice in the censure which reduceth man to no worse condition then he was in at first So righteous is God in all his judgements and so careful to shew us the equity of them Now the woman was not framed out of the dust of the earth immediately yet seeing the man was made of dust it must needs follow that the woman who was taken out of him could be made of no better substance and therefore may be truly said to be taken out of the dust as well as the man For dust thou art As Psal 103.14 Eccles 12.7 And such are all the sonnes of Adam though cloathed with skin and flesh and senced with bones and sinews This indeed is the matter of all mens bodies whatsoever forme God is pleased to grace them withal And unto dust shalt thou return Flesh and bones and all as experience shews and so to continue till God raise us at the last day to cloath us with glory and immortality To begin with the first Clause mans labour in the sweat of his face We may 1 OBSERVE Mans employment in this life is in wearisom and painful labours Observe 1 ALl things indeed are full of labour Eccl. 1.8 But mans task especially is to labour with his hand Eph. 4.28 1 Thes 4.11 which if he do not by the Apostles censure 2 Thes 3.10 12. he must not eat It is true that some callings as Ministers and Magistrates imploy the minde most and not so much the body but those employments as all experience teacheth are of all the rest most wearisome and painful Reason 1. The curse that is laid upon the earth for sinne by which without hard labour it yields no fruits for the sustaining of mans life 2. The Lord hath so appointed it for mans good 1. To humble him by leaving him that remembrance of sin 2. To make him long for heaven Rom. 8.22 23. 3. To preserve the body in health See Eccl. 5.12 and to keep the minde in frame 2 Thes 2.11 which unlesse it be exercised in useful and profitable things is filled with vain and evil thoughts First this reproves all idle sloathful persons living without callings or idle in their callings or in unprofitable callings Who are all moaths 1. In the State Prov. 18.9 2. To themselves in their own estates Prov. 20.4 3. Enemies to their bodies and their minds both which idlenesse corrupts and weakens Secondly and should stirre us up to diligence in such employments as we are called unto 1. In obedience to Gods command 2. And as therein serving God and not men Eph. 6.7 3. And being profitable Prov. 14.23 to our selves Prov. 10.4 and others Prov. 21.5 4. And thereby procuring us a just title to what we possesse 2 Thes 3.12 Only 1. Labour that which is good Eph. 4.28 2. And with a desire to be profitable to community Psal 112.5 9. 1 Tim. 6.18 3. In a way of justice 1 Thes 4.6 4. Depending on God for his blessing on our labours which only makes them prosperous Psal 127.2 Thirdly long for heaven where we shall cease from all our labours Rev. 14 1â— Now if we observe this commandment we may take notice of a promise annexed or implied at least Adam must sweat but thereby he shall have bread to eat So that we may thence in general 2 OBSERVE There is profit in all the duties which God enjoyns us Observe 2 NOt only honour to God Mat. 5.16 though to speak properly God is not profited by our services Job 35.7 and good to men Job 35.8 But specially to our selves Deut. 6.24 and 10.13 who have by our labours sufficiency and in exercising our selves in other duties our fruit in holinesse and the end everlasting life Rom. 6.22 yea even in giving and exercising duties of mercy there is profit as well to our selves as to others Isaiah 32.8 Proverbs 11.24 25. Reasons 1. God who is in himself al-sufficient and perfectly blessed neither needs nor can be profited by any creature 2. Neither is it for his honour that his service should be unprofitable as wicked men unjustly slander him Job 21.15 3. Neither could his servants have otherwise any encouragement to go on in his service with cheerfulness which God requires Deut. 28.47 and delights in 2 Cor. 9.7 First it manifests the folly of wicked men joyned with fearful impiety who complaine of Gods government Mat. 25.24 as hard and rigorous esteem his laws bands and coards Psal 2.3 and reject them with the Capernaits Joh. 6.60 And in the meane time subject themselves to the yoke of Satan who seeks their destruction whose wayes yield them no fruit but shame Rom. 6.21 and profit them not at all Job 33.27 as themselves will be forced to acknowledge when it will be too late to help it Secondly make choice of Gods Commandments with David Psal 119.30 and that 1. Upon good grounds Psal 119.96 and 128. 2. And with a firm resolution to keep them Psal 119.106 1. As more easie Mat. 11.30 to a renewed heart 2. More honourable Prov. 12.26 both in respect of the Commander and of the Commandment 3. And more profitable both at present and hereafter Romans 6.22 4. And more full of peace and comfort Psal 119.165 The meanes to bring our hearts which by nature cannot submit unto Gods yoke Rom. 8.7 to make choice of and cleave to his Commandments are 1. To beg at Gods hands both wisdom to understand his Law Psal 119.18 and a renewed heart to encline to it ver 36. 2. To compare the wayes of sin with the ways of righteousness both in the present practice and in the issue of both at last Thirdly let all that are godly serve the Lord in all duties commanded by him with cheerfulnesse it should be joy to the just to do judgement Prov. 21.15 Gods Commandments should be sweeter to our taste then honey Psal 119.103 our delights ver 143. our joy v. 62. This cheerfulnesse our hearts may be wrought unto 1. By the love of God which makes all
my mother and my sister Job 17.14 Reason 1. To humble us Gen. 18.27 2. To magnifie Gods mercy in abasing himself to look on such vile wretches see Psal 113.6 7 8. to give his Sonne for them to advance dust and ashes to such a glorious condition as the Apostle describes Cor. 15.42 43 49. 3. To move us to long for heaven see 2 Cor. 5.1 2. First It reproves all that glory in Beauty or Ability or bestow all their care and labour in making provisions for the body by costly clothing delicate feeding sumptuous building and in the mean time leave the soul empty and naked discovering therein 1. Their earthly mindes Phil. 3.19 2. And grosse folly Psal 49.13 3. Joyned with some impiety in glorying in that wherein God especially labours to abase them Secondly let it move us to cease from our cares of providing for these earthly tabernacles and to bestow our labours for the supplying and adorning of the soule As 1. More immediately given by God 2. Carrying the most lively character of his Image 3. More capable in it self of true beauty 4. Yet most deformed by sinne 5. Consequently requing most care and labour to repaire and restore it unto that condition in which it was created To which purpose endeavour to enrich that with knowledge Psal 1.9 adorne it with humility 1 Pet. 3.4 establish it in faith Heb. 13.9 Now in that God who threatened death to our first Parents in the day wherein they should eate of the forbidden fruit yet suspends the execution thereof till a longer time though the weaknesse and infirmities of nature which before their fall they were not subject unto seized on them at present we may from thence 7 OBSERVE The disposing of mans life is in Gods hand Observe 7 WHich God chalengeth to himself Deut 32.39 David acknowledgeth Psal 3.15 Daniel testifies to Belshazzar Dan. 5.23 and is clearly manifested by all experience Psal 104.29 so that it is not in the power of men to cut it off at their pleasure 1 Kings 19. Dan. 3.27 and 6.22 though God use them to that end somtimes as his executioners Psal 17.13 14. Reason 1. He gives it Psal 104.30 Job 33.4 no reason then that any creature should make his gift void 2. And he can preserve it see Isa 54.16 3. To have power of life and death belongs to the highest Authority which is founded in God alone see John 19.10 11. that all men might feare before him First let it arme us against the threats and violence of wicked men who 1. Cannot shorten our life one day see Luke 13.32 2. Nor till we have served our time Acts 13.36 and finished our course 2 Tim. 4.7 3. And then shall but make us the sooner possessours of our reward Secondly depend upon God for our lives 1. Seek them at Gods hand with Hezekiah Isa 38 3. with David Psal 102.24 and Jonah and depend not on meanes with Asa 2 Chron. 16.11 12. 2. Blesse him for them Isa 38.20 3. And serve him with them living to him and not to our selves 2 Cor. 5.15 The decree of God for mans dissolution is clearly expressed the time when this shall be God keeps in his own breast that is not expressed at all Whence 8 OBSERVE Though death be certain to all men yet the time of death is uncertain Observe 8 NOt in respect of God who numbers every mans days out unto us Luk 12 19. as appears not only by extraordinary judgements that fell upon Dathan Uzzah Ananias c. but in the ordinary course of Providence Reason 1. That men might not be hardened in sin as usually they are when judgement is deferred Eccl. 8.11 but walk in fear as being not assured of life for one moment of an houre 2. To be assured of the terme of life would not profit us any way either to prevent death which is certainly determined or to further repentance which that blasphemous thief upon the Crosse found no place for though he saw death before him Luke 23.39 It is true notwithstanding that God extraordinarily may reveale unto men before-hand the time of their death or removal from hence as in Aarons and Moses case Numb 20.26 Deut. 32.49 and Elijahs 2 Kings 2.3 5. and Hezekiahs 2 Kings 20.6 but that is not usual Let it move all to stand loose from the world in which they have no assurance to continue one moment to have our lamps alwayes burning with the five wise Virgins Mat. 25.7 to make sure of Christ and Heaven to be alwayes well-doing that our Master may finde us so whensoever he comes Mat. 24.46 47. for feare of the danger threatened ver 50 51. But it is worth our observing that God together with the sentence which he pronounceth against man withal manifests the equity of it that he doth man no wrong since he leaves him in no worse condition then he was at first resolving him into dust that was but dust Whence 9 OBSERVE The judgements of God are just and equal all of them in all things Observe 9 AS Moses professeth Deut. 32.4 and Job acknowledgeth Job 1.21 and 2.10 and David Psal 119.75 128. though many times we see not how see Jer. 12.1 which notwithstanding God reveales unto his servants as he did to Abraham in the destruction of Sodom Gen. 18.32 Reason 1. He cannot wrong his own creatures no more then the Potter can the clay nay much lesse 2. His Nature will not suffer him to do otherwise he that is God must necessarily do good Psal 119.68 out of the Lords mouth proceeds not good and evil Lam. 3.38 3. Nor the respect to his owne honour magnified as well in his justice Psal 64.8 9. as in his mercy and truth 4. It would otherwise discourage his own servants see Mat. 25.24 25. as the opinion of Gods favouring of the wicked and afflicting his own servants had almost discouraged David Psal 73.13 14. Let it cease our murmurings against Gods administrations towards our selves or others to which our corrupt nature easily inclines Psal 73.3 against which the Psalmist gives a special Caveat Psal 37.1 and justifies God in all his wayes in which he is righteous Psal 145.17 To this purpose 1. Let us lay that before us as a principle unquestionable with the Prophet Jer. 12.1 2. That we may see and so beare witnesse to that justice of God 1. Confider that God may charge the best of his servants with folly see Psal 130.3 and 143.2 2. To satisfie us concerning the seeming prosperity of the wicked Consider 1. What they enjoy 1. Only outward things neither grace nor glory which are the godlies portion Psal 84.11 2. And those unto their own hurt Eccl. 5.13 so that a little that a righteous man hath is better then the riches of many wicked Psal 37.16 3. That also oftentimes to their destruction at the last Prov. 1.32 for which purpose God advanceth them Psal 73.18 whereas good mens afflictions turne to their good
having some remainders of flesh in them need that bridle to hold in the inordinate motions thereof seeing though the spirit be willing yet the flesh is weak Mat. 26.41 and rebellious Rom 7.23 2. It is Gods honour as well to be feared for his judgements as to be loved for his mercies 3. Because the dearest of Gods servants although they be delivered from the wrath to come yet may smart by his rods and by laying his judgements before their eyes may be made more sensible of the benefit of Christs sufferings when they take notice of the fearfulnesse of those judgements from which they are delivered thereby Who are they that deny the use of that meanes which God found so needful to our first Parents annexed to his Law as a bridle to restraine his people from rebellion and which experience both taught godly men to be so useful to themselves It is true that love is a strong band to tie men to obedience and might be sufficient if it were perfect but seeing we know but in part 1 Cor. 13.9 and consequently can believe but in part it must needs follow that there must be the same defect in our love that we finde in our faith and knowledge upon which that is grounded and consequently there needs some other help by the terrour of judgement to keep down the motions of the flesh that the weaknesse of our love may not be hindred in carrying us on with life and constancy to the acting of those duties of service that God requires at our hands It is further to be observed that the Lord thinks it fit to represent the terrour of his wrath by some visible object for if it might be doubted whether the Cherubims that were placed at the entrance of Paradise were discernable by the eye it must needs be granted that the flaming sword which they held was visible So that we may 5 OBSERVE It is a great help to be informed by sense of those things that are to work effectually upon our hearts Observe 5 NOt only the Jewes who lived as it were in the twilight God was pleased to instruct by sense in sacrifices washings circumcision c. but even unto Christians he hath ordained Baptisme and the Lords Supper for the affecting of our hearts the more feelingly with the sense of that precious mercy the redemption of our soules and washing and strengthening of them by the vertue of Christs Death and Passion Reason 1. We are most easily clearly and speedily moved by sensible objects which have a strong influence upon the affections and the Lord who knowes our frame Psal 103.14 is pleased to condescend unto our weaknesse to teach us by those means of which we are most capable representing to earthly men heavenly things in an earthly manner John 3.12 Let us make use of those meanes which the Lord hath left unto us for this end not despising them but abasing our selves and admiring Gods infinite goodnesse and patience who is pleased to stoop so low in compassion of our weaknesse And long for heaven wherein when our bodies are made spiritual 1 Cor. 15.44 we shall behold God with these eyes Job 19.27 and seeing him as he is 1 John 3.2 shall be satisfied with his likenesse Psal 17.15 filled with his love and transported with the sight of his glory The Cherubims that held out this flaming sword must needs be acknowledged to be Angels as we have seen already to strike the deeper impression of terrour into Adams heart if they were visible seeing we finde their presence so terrible to the godly Dan. 8.17 So that we may hence 6. OBSERVE The Angls themselves are ministring spirits for the good of the Saints Observe 6 GOds Ministers Psal 104.4 sent at his Command not only for Christs service Mat. 4.11 Luke 22.43 but his childrens too to keep them in their wayes Psal 91.11 to destroy their enemies 2 Kings 19.35 to instruct them Dan. 8.16 19. to chastise them for their sins 2 Sam. 24.16 and to gather the Elect to judgement and separate the wicked to be destroyed Mat. 24.31 and 13.39 41 42. Reason 1. They are Gods creatures and therefore at his Command 2. And employed by him for the good of those that shall be companions with them in the same glory to encrease love amongst all the Elect as being fellow-members of one body 1. See how deare Gods children are unto him who is contented to employ his own guard to do them service 2. Learne from them nay from Christ himself John 13.14 15. to stoop to the service of our brethren at Gods Command Gal. 5.13 even Kings themselvs with David who served his own generation Act. 13.36 The sword which those Cherubims held turned every way that which way soever the man should attempt the entrance into Paradise it might meet with them so that there was no possibility of escaping Gods hand the man should attempt the returning into Paradise from which God had excluded him Whence we may 7. OBSERVE There is no meanes to escape the hand of Gods Justice if men walk on in a course of rebellion against him Observe 7 THere is no flying from Gods Presence Psal 139.7 nor consequently from his revenging hand Job 20.25.16.22.23 so that there is no peace nor safety to the wicked Isa 57.21 Reason 1. Gods Presence is every where and as many creatures as are in heaven and earth so many instruments he hath to execute his judgments for all are his servants Psal 119.91 to fulfil his Word and Will Psal 148.6 2. Else God could not governe the word in righteousnesse if men walking in rebellious courses might find any means to escape his revenging hand Let it move us to forbear all rebellious practices as being assured therein to run upon inevitable destruction and to lay hold of Gods strength that we may make peace with him Isa 27.3 whose vengeance we can neither avoid nor endure ver 4. FINIS A Table of all the Observations and Principal Points handled in this Book CHAP. I. Verse 1. DIvine Truths sufficiently commend themselves without the help of any â—â—naments of Art or Eloquence Page 5 We must first give our Assent unto the Truths of God and search into the fuller understanding of them afterward p. 6 The World had a Beginning nay it began but a while ago p. 7. Before the World was God is ibid. Creation is the work of a Mighty Power p. 8 The World was nothing till God gave it a Being p. 9 Heaven is more Excellent then the Earth ibid. The Earth and all the store of it is the work of Gods Hand p. 10 Verse 2. The best way to judge of things aright is to look back and consider them in their first Original pag. 12 All Creatures how Glorious and Beautiful soever they appear at present were Base and Deformed in their original ibid. The Earth was empty till God furnished and stored it p. 13 Imperfections and Wants are no part of Gods
Work ibid. The forms and natures of all sorts of Creatures are the Works and Effects of Gods Spirit p. 14 God Spirit is present every where even in the midst of the greatest darknesse p. 15 The way of Gods working is secret c. ib. All Creatures are Perfect by degrees p. 16 God is pleased to cherish the Meanest of all his Works p. 17 Verse 3. The general Good of the creature is Gods First care d. 18 God needs no other Means to effect any thing but his Own Word and Will p. 19 God loves to do all his Works in the light p. 20 Light is the Work of God Himself p. 21 God can and often doth bring Light out of Darknesse p. 22 Gods Word and Deed are all one p. 23 The want of second means cannot hinder Gods Work p. 24 Verse 4. God takes a view of all his Works that he makes p. 25 God is a Sufficient Witnesse to Himself p. 26 All that God doth is exceeding good and Perfect p. 27 Light is a good Creature p. 28 That and that only is good which God Approves p. 26 Light and Darknesse cannot subsist together p. 30 Light and Darknesse take their turns and succeed one another in the Order that God hath appointed ibid. Verse 5. All things must be called and distinguished by Names as may be agreeable to their Natures Page 32 God takes Time and Leisure in bringing things to passe p. 33 Verse 6. The Vaste Body of the Heavens is the work of God page 35 The Ayr in which we move and breath is Gods creature ibid. God so orders all things as they may best serve for Use p. 37 God can put Beauty and Excellency on the basest things p. 38 Verse 7. God performs all things according to that which he hath decreed Page 39 Where God doth provide the Means yet it is he that must perform the work by them p. 40 The Clouds and Rain are Gods Works and are raised up onely by his Power p. 41 Verse 8. The Glorious Frame of the Heavens was raised by the Word of God p. 42 Whatsoever God hath Settled shall continue for ever c. ibid. Verse 9. It is the Will of God that all Creatures shall depart from their own Private for a Common good p. 44 All Creatures in the world obey the voyce of God p. 45 It is only Gods Powerful Restraint of the Seas and Waters that makes the Earth habitable for Man and Beast p. 46 The huge and vaste Seas are the Creatures of God c. ibid. Verse 10. The goodnesse of every Creature of God ought to considered in Particular p. 48 Verse 12. God will have nothing barren and anprofitable Page 50 The Herbs and Plants of the Earth are Gods Creatures p. 52 The substance of all Trees and plants is from the Earth ibid. God can draw Life out of Death it self p. 53 God provides for all his Creatures that they may not wholly perish ibid. Fruits ought to Resemble the Nature of the Stock of which they come p. 54 Verse 14. The Sun Moon and Stars are no gods but creatures p. 57 When God hath prepared Means he doth ordinarily perform all things by Means p. 58 The Places and Uses of all Creatures are assigned unto them by God himself ib. All sorts of Creatures are ordained by God for Use and Service p. 60 Distinction between the Day and the Night is an Ordinance established by God ib. It is not unlawful by the Stars and Planets to guesse at some Events that follow p. 61 All the Affaires of Men are ordered and directed by God himself p. 62 Verse 15. The Excellencies of the Creatures are not of themselves but are bestowed on them by Him that made them p. 63 Where God provides Ordinary Means he takes away those which are Extraordinary p. 64 The Light which God bestowes upon the Creature he gives for the use of others as well as for those that Receive it p. 65 No distance can hinder us of the effects of Gods care and providence over us for good p. 66 Although God be pleased to make use of Means yet he binds not himself to work all by means p. 67 Verse 16. We may take notice of any Eminency of the Creature to lead us to the Admiration of the Super-eminent Perfection of the Creator p. 69 God useth to proportion the Abilities of his Creatures ibid. Men must make use of Light to direct them in their Employments p. 70 Though all the Creatures be not furnished alike yet none of them wants that which is competent for their use p. 71 All Creatures are Perfect in their Kinds p. 72 Those of weak Abilities may be useful for some kind of Employment p. 73 God takes care for the Government of the Night as well as the Day ibid. Verse 20. Gods Works are carried on towards Perfection p. 76 God leaves nothing Empty that he hath made p. 77 God works all things but of all things p. 78 God disposeth all Creatures in such places as are most agreeable to them p. 79 Breath and Life are the gifts of God ibid. The variety of Gods Works are Infinite p. 80 The Motion and Being of every Creature is ordered by the Will and Decree of God p. 81 Verse 21. The Eminency of any Creature ought to be observed c. p. 82 Many other Creatures go beyond Man in outward things p. 83 God furnisheth every Creature with Parts and Abilities ibid. God can out of the same Masse draw out infinite variety of several shapes and natures p. 84 God Respects the Meanest of the Works that he hath made ibid. The meanest of the Creatures that God hath made are good p. 85 Verse 22. Fruitfulnesse is a gift bestowed only by God himself p. 86 Fruitfulnesse in the Creatures is a special Blessing of God p. 87 The Blessing of Propagation is from God alone p. 88 Nothing so Vaste or Wide but God can Furnish or Fill at his Pleasure ibid. Verse 24. Man and Beasts are of near Alliance p. 90 Beasts are wholly of the Earth p. 91 All the Beasts on Earth are Gods store p. 92 Verse 25. God brings to effect whatsoever he wills p. 92 Verse 26. Man is a singular and extraordinary Piece of work p. 96 God provides before-hand all things for mans supply p. 98 God is pleased to expresse himself unto us after the manner of men ibid. Eminent Works of God require of Men especial observation of them p. 99 Works of Moment and Importance ought to be undertaken with Advice and Counsel p. 100 God in all his wayes and works is guided by no Counsel but his Own ibid. Man hath no Maker but God Alone p. 101 Man in his first Creation was made by God after his Own Image ibid. Gods Image in Man is his greatest Glory p. 103 God hath Advanced man to have Dominion and Lordship over all his VVorks p. 104 Mans Dominion over the Creatures is no right belonging to