a God Now seeing there can be but one Being or Jehovah all things besides him must needs be Nothing Of themselves and In themselves Depend not then on the world or any Creature in it Wilt thou set thine eyes upon that which is nothing Prov. 23.5 What Creature soever it be it was nothing at the first and is nothing at present in it self farther then God upholds it Heb. 1.3 nor in Gods account before Whom all the Inhabitants of the Earth are reputed as nothing Dan. 4.35 and shall be after a little while nothing of that which now it is Isa 51.6 Let men stay their hearts upon God when Means fail He that made all of nothing can at his pleasure provide means where there are none Numb 11.23 or do and supply all without means as he gave water without clouds 2 King 3.17 and as he sustained Moses Elijah and Christ 40 dayes without food The last cousiderable Circumstance in this brief summe of the Work of Creation is the Subject or Matter that was made the Heaven and Earth He names the Heaven first as being First if not in time yet at least in dignity and therefore usually acknowledged to be the chiefest amongst Gods Works From whence we may 7. Observe Heaven is more excellent than the Earth Observ 7 HIgher in Place Larger in Extent more pure in the Substance of it more glorious in shew more effectual in Operation graced with the manifestation of Gods presence there inhabited by the Angels and the spirits of just men made perfect as they are termed Heb. 12.23 Let us then make Heaven our chiefest care and desire Matth. 6.33 the scope of all desires and negotiations which the Apostle terms the having of our conversation in heaven Phil. 3.20 whither we make over our estates Matth. 6.20 where we make us friends Luke 16.9 and lay the foundation of our building 1 Tim. 6.10 as being strangers here on Earth Heb. 11.13 heavenly in our better part and partakers of the Divine nature 2 Pet. 1.4 having an inheritance in heaven Col. 1.5 and the earnest of it already Eph. 1.14 our head Christ in heaven Heb. 4.14 from whence we look for him Phil. 3.20 to take us up thither to himself Joh. 14.3 to behold his glory Joh. 17.24 that we may be ever with the Lord 1 Thess 4.17 and be satisfied with his likenesse Psal 17.15 Let us learn of the heavens to stoop to those which are below us as we are advised Rom. 12.16 cherishing them with out influence of love and the fruits thereof and serving them with our abilities as the Heavens do the Earth nay as Christ doth his Church Mark 10.45 teaching us to do the like by his example Joh. 13.15 though we receive nothing from them again Luke 14.14 as the heavens afford their influences to the earth though they receive nothing from it back again Now though the Heavens be first named yet the Earth is not left out that also and all the store of it is affirmed to be Gods Workmanship who created the one as well as the other Whence 8. Observe Even the Earth and all the store of it is the Work of Gods hand Observ 8 ISa. 45.12 18. The Earth as well as the rest of the World he formed from the beginning Psal 90.2 beares up the Pillart of it to this day Psal 75.3 and renewes the face of it from time to time Psal 104.30 and so will do as long as it shall continue 1. Let all men then depend on Gods Power and faithful providence for the supporting and guiding of things here below which he can and will abase himself to look upon though he dwell on high Psal 113.5 6. to take care of and make provision for them Psal 145.15 16. God is not like the Ostrich Job 39.14 15. Whatsoever he hath made he takes care of 1. Because he is a faithfull Creator 1 Pet. 4.19 2. And besides because he hath made all things for himself Prov. 16.4 that is for his own glory which although it be advanced above the earth Psal 148.13 yet is manifest in the earth where all his Creatures praise him Psal 148.7 145.10 2. Acknowledge God alone even in the Conservation and Dispensation of earthly things looking at him as the only true owner of them Psal 24.1 seeking at his hands even our very bread and allowance for every day referring all to his glory 1 Cor. 10.30 and using all things according to his direction 3. Observe the hand and work of God in the ordering and disposing even of the things here below amongst these visible Creatures which both in their Creation Rom. 1.20 and much more in their administration manifest the invisible things of God and were Created for none other end but that in them he might manifest his Wisdome Power Righteousnesse Mercy and Truth and therefore to be searched into by those that fear him Psal 111.2 Vers 2. Vers 2 WIthout form and empty That is without Ornament shape or furniture and void of any Inhabitant The same phrase we find used in the same sense Isa 34.11 which we there render Confusion and Emptinesse and Jer. 4.23 to represent and expresse an utter Desolation or Confusion of all things and emptinesse thereby Darknesse was That is there was no light yet created the absence whereof is darknesse how long that darknesse continued that is how long it was before this light which was after created appeared after the creation of this rude masse is not here expressed sure we are there was light the first day and that this darknesse was no Creature as being a meer Privation and therefore could have no positive cause Notwithstanding as Darknesse is taken for Affliction so God is said to Create it Upon the Face Or upper part which first appears unto and is seen by the eye as being derived from a word in the Hebrew Language which signifies to look upon the same word signifies sometimes Presence and sometimes Person Of the Deep That rude unformed Masse a mixture of Earth and Waters and covered by them like a Sea Psal 104.6 But that place 2 Pet. 3.5 which some apply to this purpose where the Apostle saith The earth consisted out of the water and in the water seems rather to note the present state and form of the earth Consisting and appearing out of the Waters since God gathered them into their channels and Subsisting and abiding still firm in the middest of them Spirit The Third Person in the Trinity to which all Operations are most properly ascribed and by which God still renewes the face of the Earth Psal 104.30 Moving Or Hovering as a bird doth over her Eggs or Young ones as the same word is rendred Deut. 32.11 intimating the cherishing of that Mass by a secret influence of that quickening power of the Spirit by which it drew all the Creatures out of that gross lump or mass into their several forms and natures in which they were all formed
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
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
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
with Him And let it not discourage us that the work goes so slowly on and receives many interruptions God is pleased to make us sensible of the difficulty of the work that when it is perfected as it shall be hereafter we might not onely honour him Alone but withal Honour him as a God able to do all things even those which surmount our hope and expectation 2. Let all that are Godly imitate God striving earnestly to go on to perfection both in knowledge Heb. 6.17 and in every Grace 2 Pet. 1.5.6 For which end God hath furnished us with sufficient means 2 Tim. 3.17 Even that we might be perfect in our measure As our heavenly Father is perfect Matth. 5.48 How God by gathering the waters into their Channels had drained the Earth and made it habitable and presently furnished it with herbs and plants as soon as it was capable of them we have seen already In like manner he deales with the waters as soon as he hath gathered them together he takes order that they also shall be furnished with their Inhabitants Whence 2. Observe God leaves nothing Empty that he hath made but furnisheth all with his Store and riches Observ 2 THus when he had created the Heavens he furnished them with stars the Ayre with Birds the waters with Fishes and the Earth first with herbs and Plants and afterwards with beasts and men so that the Earth is full of his riches and so is the wide Sea Psal 104.24 25. The reason whereof is thereby to manifest both his All-sufficiency and withal the riches of his bounty 1. And will God then leave his Children empty the vessells which he hath formed for himself will God stock the whole world and not stock his own Garden hath God given his children hearts capable of Grace and will he leave them barrain and empty of Grace Surely the time will come shortly that every vessell shall be filled and in the mean time we shall not be utterly left empty and naked 2. Let men be ashamed that delight in empty houses or lands unpeopled that they may dwell alone Isa 5.8.1 Houses were made for habitation and Lands for Culture and it is a fearfull plague threatned by God Himself to leave both without inhabitants 2. It is our shame to cause desolations and discovers not onely our weaknesse as it doth Gods sufficiency that he leaves all things full but besides a disposition crosse to God in the course of his Providence to labour to make that empty which he hath ordained to be replenished In casting our eyes upon that infinite variety of all the works of Gods Hands we cannot but admire his infinite Power to work all things in All and out of All. If there be Nothing at all he makes something if there be something be it never so deformed and confused be the nature of it what it will God makes out of it what he pleaseth The glorious Heavens and the Stars therein all out of that rude lump living plants and herbs and fishes with life and motion out of the dead Sea and Earth so that nothing is hard to him which he purposeth to do VVhence 3. Observe God works all things out of all things and in all things according to his good pleasure Observ 3 EVen whatsoever he pleaseth in Heaven in Earth and in all deeps Psal 135.6 All in all 1 Cor. 12.6 Is any thing too hard for the Lord Gen. 18.14 It must needs be granted that if he be Almighty it is easy for him who hath made all things and that out of nothing and hath still the same power in his hand to make what and when and where he will seeing He hath nothing to limit his power but his own will 1. Let men depend upon him at all times and in all places for all things He is the God of the Mountaines as well as of the Vallies 1 King 20.28 He can provide bread for his People in the Wildernesse as well as by the flesh pots of Egypt water in Horeb as well as in Elim Nay flesh in the Wildernesse without herds or flocks Numb 11. Only trust in him at all times Psal 62.8 and do good Psal 37.3 and then thou shalt be fed assuredly 2. Let us take notice of the weaknesse of mens power in comparison of Gods Their skill reacheth every mans to the work of his own hand One plants Vinyards another sowes Corn another feeds Cattail as Cain and Abel did and others are able to work the works of their own trade But God alone doth all things Himself and by his own Power Iob. 42.2 Now if a man were able to do all things he cannot do all things every where he cannot make all things out of Nothing as God hath done It is worth our consideration that God hath not onely Created such Variety of works of sundry sorts but he hath fitted them to places answerable to their natures the Fishes to the Sea and the Birds to the Ayre as he doth afterwards dispose of the beasts uppon the Earth Whence 4. Observe God disposeth all Creatures in such places as are most convenient and agreeable unto them Observ 4 THus he fixeth the Stars in the Heavens carries the Clouds in the Ayre appoints the waters for the Fishes and the Earth for Beasts and men And amongst men fits the Ayre and soil where they are bred diversly according to the temper of their bodies and that as to make their dwellings delightfull and pleasant to them so to make them thereby the more usefull by the preservation of their health therein Let the Consideration of our disposition and temper of our hearts direct us in the choice of the places of our abode What should fishes do on dry land Or beasts of the Earth in the midst of the Sea David in Mesech Psal 120.5 The plants of the House of God can flourish no where but in the Courts of God Psal 92.13 God indeed can support and preserve Iacob in Idolatrous Labans House Ioseph in Egypt Elijah in Zarephath Saint John in Patmos if he call or send them thither only we are to feel some unquietnesse in such places as David did Psal 120.5 And to long for our own dwellings with Jacob Gen. 28.21 Above all for heaven prepared for us Joh. 14.2 2. Let it Comfort our hearts in the expectation of those heavenly Habitations unto which God hath designed us and for which he will fit us with bodies and minds answerable thereunto Heavenly and Holy according to his promise Eph. 5.27 1 Cor. 15.49 Onely for the present he cloaths us with earthly Tabernacles fitted to the Earth in which we dwell and Spirits both Earthly and sensuall in a great part according to the Condition both of our estate and place in which he hath thought fit to continue us for a while The first Creatures that received breath and life of all that God had made were the Fishes and the Birds and they received it as we
bodies the Horse by his Conrage the Peacock and Ostritch by the beauty of their Feathers the Lion and the Unicorn and the like by their several eminencies that Himself the Creator of them might be the more admired in them This is now the Second time that we find the greatnesse of the Creature mentioned Before we had Great Lights now we have Great Whales But in the Creation of Man we have him though the most excellent of all Gods visible works marked onely by this That he was Created after Gods Image VVhence 2. Observe Many other Creatures excell and go beyond man in outward things Observ 2 THe Heavens and Stars go beyond him in brightnesse both they the Earth Seas Mountains and divers other Creatures in Bignesse The Lion in fiercenesse of Courage the Horse Oxe and divers other Creatures in Strength some one Creature or other in every sense The Birds in Swiftnesse the very Flowers in Beauty Let not the strong man glory in his strength how many Creatures excell all men that way Nor the rich man in his wealth the Earth is richer then all the Princes of the world Nor the fair in their beauty and the like neither let any man delight in or affect any of these Jer. 9.23 Only wisdom is that by which man excells all creatures Job 35.11 and Holinesse and Righteousnesse that by which one man excells another Psal 16.3 Prov. 12.26 Let only these be our desire and delight God who had appointed birds to flye in the open Firmament withall mentions their wings wherewith they flye in the description of their Creation The fishes that are appointed to move swiftly or slide through the waters are furnished with finnes which are unto them instead of wings by which they move swiftly in the waters as the Birds do in the Ayr although they be not expresly mentioned in this place as the wings of the Fowles are VVhence 3. Observe God furnisheth every Creature with Parts and Abilities needful for the Nature of it and use to which he hath assigned it Observ 3 THis truth experience makes evident to us in the surview of every Creature but is most clearly discovered if we duly weigh the composition of mans body with the infinite variety of the Parts thereof and correspondence of every part to the several faculties of the Soul for the Use and Service whereof they were Ordained which hath moved even Heathen men to admire at the Power Wisdom and Goodnesse of the Creator We need not doubt then but that the same God who hath manifested so much Wisdom and Goodnesse in furnishing the natural bodies not only of Men but of all Creatures will much more take care that the Church the mystical Body of his own Son may be fully supplyed in every part thereof according to the effectual working of the Measure in every Part Ephes 4.16 He that hath given wings to the Birds to sport themselves withall in the Ayr will not deny means to the Soul of man to raise up it self from Earth to Heaven to enjoy God and have the conversation of it in Heaven Till Bodies and Soules be carried up thither to be ever with the Lord 1 Thess 4.17 VVhat was the Matter of which the Bodies of the Fishes and Fowles are composed is not expressed whatsoever it was considering the infinite variety of Plants and Herbs wherewith the Earth was furnished in the former dayes work and here of Fishes and Fowles and in the next day following of Beasts and Men all drawn out of the same Principles of Composition the wonderful Power of God must be looked upon with astonishment who drawes such infinite variety and diversity of Creatures of severall Kinds Shapes and Natures out of the same materials VVhence 4. Observe God can and doth out of the same masse draw out infinite variety of severall shapes and natures Observ 4 OF this truth again all the works of God yield abundant and manifest proofs not only in their first Creation but in the constant course of Propagation of the Creatures The same matter in the framing of mans body yields strange variety of the Parts and members of the body diversified in shape nature and use consisting each of them of many dissimilar parts And in the sustentation and nourishment of it the bread yields blood spirits flesh veins sinews skin and bones Men indeed can make out of the same Timber Iron Stone or Clay divers vessels or Instruments distinguished in form and use But out of the same Substance to draw out so many different natures can be the effect of none other but a Divine power All those works even the Fishes of the Sea and Fowles of the Ayr God after he had made them he looks back upon and pronounceth this censure of them all That they were Good Now out of this regard that he had to the works of his hands we may 5. Observe God respects and takes special notice of all even the meanest of the works that he hath made Observ 5 Ravens Sparrowes the very grasse that is to day and to morrow is cast into the oven Matth. 6.30 to support feed and direct and order them according to his Will and this he doth 1. Out of his Goodnesse and Faithfulnesse for he is a faithful Creator 1 Pet. 4.19 2. And withall out of Necessity least otherwise he should have Created them in vain seeing they must needs perish and come to nothing if they be not supported by his hand 1. Let the meanest and those which are neglected and despised by men depend upon his care and Providence the Children of the needy whom Christ shall Judge and Save Psal 72.4 The hungry Prisners Blind Bowed down the Fatherlesse and Widdows Psal 146.7 8 9. Whom God takes care of relieves contends for and sometimes from the dunghill advanceth to high places Psal 113.7 8. Much more those that he hath chosen to be partakers of his Glory hereafter even poor Lazarus himself Luke 16.22 2. Stoop to the poore and such as are despised of men Oppresse them not Prov. 22.22 Job 31.13.21 Contend for them Job 29.12 Cherish them Isa 58.7 Consider them every way Psal 16.1 Remembring that they are such as God Himself careth for that they bear his Image and are abased by the same God who hath advanced us may perhaps be higher in Gods esteem richer in Grace at present and our Companions and equalls in Glory with Christ for ever hereafter All these Creatures that he had made God doth not onely look upon after he had made them but besides approves and sees them even the meanest of them to be good Whence 6. Observe Even the meanest of the Creatures that God hath made are Good Observ 6 NOt onely in their Being but besides in relation to God as they serve to advance his Glory as being the effects of his VVonderfull Power VVisdom and Goodnesse which are manifested in them so that all his works praise him Psal 145.10.2 In themselves as they
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
might without it as easily be understood here as it is before in the benediction of Fowls and Fishes seems to intimate the desire of the Holy Ghost to move us to have God still in our eye in the contemplation of the whole Work of Mans Creation in a more speciall manner and that in every particular Circumstance of so great a work Thus we have after Man's Creation recorded Gods blessing upon him for propagation and after that his solemn investiture into his Dominion over the beasts of the field and the rest of the works of his hand Whence 1. Observe It is by Gods blessing that Man must be sustained and upheld as well as it was by his Power that he was Created Observ 1 BY Gods Blessing we mean the continuall prosecution of us with his favour in the Course of his Providence and assistance by his Power to prosper us in our persons and estates and in all that we put our hands unto This Blessing of God upon men was alwayes esteemed the Fountain of all good and happinesse unto men Wherefore we find that he renewes it unto Noah after the flood Gen. 9.1 almost in the very expression wherein it is given unto Adam here and is bestowed upon Abraham as a speciall favour Gen. 12.2 which the Patriarchs made over unto their Children and Posterity after them by speciall warrant from God as their best inheritance and is a speciall reward annexed by God as a speciall Encouragement unto all that walk in an holy course of obedience before him by which his Children should prosper in their Persons Posterity and Estates Let all men labour to interest themselves in Gods blessing as their best portion the showres of Blessings as the Prophet terms them Ezek. 34.26 which make the Wife the Cattel and the Ground fruitfull make our Labours successefull the means that we use effectuall and our Wealth and encrease usefull and profitable unto us for our good This blessing must fall upon us from Christ our Head as the oyl from Aarons head run down to the skirts of his garments and is continued upon the just Prov. 10.6 onely in a way of obedience according to Gods Sanction Levit. 26. Deut. 28. The same Blessing that God bestowes upon Adam he had given before unto the Fishes and Fowles for the greatest part but there he rather speaks Of them than To them Here he speaks To the man whom he had endowed with understanding to know what it was that he received which seeing he pronounceth and causeth the man to understand before he effects it we may 2. Observe God will have men to take notice of and understand the Blessings that He bestowes upon them Observ 2 WHerefore we find Gods people every where taxed for not understanding what God had done for them as Hos 11.3 yea even in Ordinary blessings Jer. 5.21 24. much more are they charged with their stupidity and foul unthankfulnesse that understood not nor remembred those Extraordinary favours of God of which they had so much experience in the Wildernesse Deut. 29.4 Psal 106.7 An argument of a bruitish and senselesse heart and the ground of a spirit of rebellion and especially the fore-runner and occasion of fearfull plagues the just reward of that foul sin of unthankfulnesse But whereas God had a residue of Spirit why doth he make but one Couple It may be it was to unite all men in love one to another as being the children of One so that we cannot shut up our bowels of compassion from any man of what Nation or Kindred soever he be but we must hide our selves from our own flesh Isa 58.7 Or it may be it was to manifest his Power in multiplying two persons into so many Nations as we may see now overspread the whole face of the Earth Whence 3. Observe God can easily bring Multitudes out of One if he please Observ 3 AS he promised Abraham Gen. 15.5 and performed it as the Apostle tells us Heb. 11.12 though the stock out of which they sprang seemed to be as good as dead Thus he multiplyes his Church into great Multitudes out of an Handfull of Corn sowne on the top of the Mountains Psal 72.16 And no marvel seeing it is much easier for Him to bring Many out of One then it was to make All out of None as he did in the Creation in the begining Walk before him in fear He that made Many out of One can more easily bring Many to One nay to None if it please Him as he dealt with Ahab's numerous kindred and posterity as he had foretold he would do by the mouth of Elijah 2 King 10.4 5. and as we see He doth daily blotting out the very memory of many great families as he threatened to do unto Amalek one of the first of the Nations Exod. 17.14 Again 4. Observe All the Men and Nations in the World are of one Blood and have all of them but one Father Observ 4 Thus the Apostle testifies that God made of one Blood all Nations of men Acts 17.26 And in the renewing the face of the Earth drew out of one Stock all the Kindreds and Nations of the World which came all out of Noah's loynes so that all men have but one Father on Earth as well as they have but One Maker in Heaven One God and Father of all Let all men then love as Brethren Looking upon all men not onely as Neighbours as we are commanded in the Law but as of the same flesh with us Isa 58.7 And let us endeavour to manifest it in shewing Courtesies to strangers as we are commanded Exod. 23.9 12. Heb. 13.2 Forgiving our Enemies and doing good to all men Gal. 6.10 Of fruitfulnesse at which the blessing of God points in this place we have spoken already upon Ver. 22. Unto the blessing is annexed a Direction or Command to subdue the Earth and take the charge of the Creatures Replenishing of the Earth includes at least a blessing as expressing the measure of mans fruitfulnesse which should be so great that his Posterity should fill the Earth Notwithstanding it cannot be denyed that it carries with it besides the force of a Command as some men think unto men to disperse themselves abroad upon the face of the earth till they have filled every habitable part thereof at least it must be allowed as a warrant unto them so to do as Occasions and Opportunities shall invite them thereunto And indeed how men should subdue the earth which must be done by culture without inhabiting it it is hard to imagine Whence 5. Observe Mans Subduing and Replenishing the Earth is by special Warrant and Command from God Himself Observ 5 THis Warrant is renewed again to Noah after the Flood Gen. 9.1 who was as it were the Second Founder of the Earth Hence it is that the Psalmist tells us that God hath given the earth to the sons of men Psal 115.16 and as Moses speaks divided them their inheritances
earth and the Earth the Corn and Wine if any of them prosper Hos 2.21 Let us acknowledge the wonderful Goodnesse and Mercy of God that from time to time provides that means without which neither men nor beasts could possibly subsist and that constantly and seasonably so that neither Earing nor Harvest fail according to his promise Gen. 8.22 And withal take notice of his wonderful Power that makes the Rain a means of cherishing Life in the Herbs and Plants which it self hath no Life at all Without Rain or any help by humane culture God as Moses relates created the Herbs and Plants howsoever he pleaseth ordinarily to make use of both for the propagating and preserving of them Whence 6. Observe Though God be pleased to make Use of Mans Labour in Producing and Cherishing the Fruits of the Earth yet he can encrease and preserve them without it Observ 6 THis He manifested by causing every Seventh Year to produce Fruits sufficient for his people without any labour of theirs at all And indeed all that mans labour doth this way is but the applying of those means which have all their power and efficacy from God Man neither makes the Seed that he sows nor the Earth that receives and nourisheth it nor gives the one power to yield it nourishment or the other vertue to receive it and to grow and spring thereby These are the Effects of Gods Power who gives to every seed his own body who sends forth his Spirit and renewes the face of the earth Psal 104.30 and blesseth the springing of the fruits thereof Psal 65.10 Let no man then burn incense to his own net or yarn or think highly of his own wisdom or diligence as the cause and means by which his fields of Corn or Pastures are made fruitful seeing both our Strength to labour is from God and our Wisdom to manage our affairs aright is from him too Isa 28.26 and this blessing upon our labours is that only that makes them successeful So that every way it is he that gives ability to get wealth Deut. 8.18 riches are his blessing Prov. 10.22 without which it is in vain to rise early and to eat the bread of sorrow and carefulnesse Psal 127.2 Notwithstanding though Moses hereby proves these Herbs and Plants were the work of Gods hand at the first because there was no man to till the ground he must necessarily imply that ordinarily there is required mans labour in the producing and cherishing of the fruits of the Earth So that we may 7. Observe Though the fruitfulnesse of the Earth come only by Gods blessing yet the labour of man is required as the ordinary means to further it Observ 7 TO that indeed is the promise of Gods blessing annexed Deut. 28.8 12. Prov. 12.11 Now this labour God hath laid upon the generation of men Partly to humble us as appears by that Curse upon Man after his Fall and Partly to exercise both our Bodies and Minds and that for the good of them both seeing idlenesse as experience teacheth us both fills the body with ill humours and the Mind with noisome lusts and lastly that being daily busied about the Creatures we might the better observe the wayes of Gods providence in providing for blessing and supporting them and working by his influence both In and By them in a wonderful manner Let then every man apply himself to labour in the place that God hath set him in 1. In Obedience to Gods Command 2. Depending still upon Gods blessing which only must prosper his Endeavours lest otherwise sicknesses in his Body and noisom lusts in his Soul and the Curse of God upon his Estate waste and consume him and misery and beggery come upon him like an armed man Prov. 24.34 VERSE 6. ANd there went up a mist So many read it and then the sense is that as God only made the Creatures so he only cherished them neither by mans labour nor by Rain the ordinary means by which they now grow and live but instead thereof he prepared a Mist which he made to be sufficient to water the Plants which he had made But some there are who translate it Neither a Mist which also the Original may well bear And then the sense seems to be more clear and suitable to the scope of the Holy Ghost who to shew that the Plants and Herbs were produced meerly by the Power of God excludeth all the Ordinary means by which according to the Course of Nature they might be cherished both mans labour and the dew of Heaven whether by rain the more usual and effectual or so much as by a mist the weaker and lesse usuall means of nourishing the Plants Howsoever the words be rendred the scope of Moses appears to be this by excluding the help of any Second cause to make it evident that the Herbs and Plants were produced and sustained only by the Power of God that we might acknowledge the Equity of Gods Command in restraining man from eating of the sruit interdicted and might behold his Goodnesse and Bounty in bestowing on him the free use of all the rest of the fruits which he had Created for which man had never laboured So that if he denied man any sruit seeing he had no right to it it was just and equall and if he granted him any much more if he gave him all the rest it was out of favour and superaboundant bounty Now if we consider the words as we do in our Translation But a Mist We may 1. Observe God wants no variety of means to effect whatsoever he will Observ 1 IF there be no rain to water the Earth the Mist shall suffice if his People want corn to feed them in the wildernesse the Heavens shall rain down Mannah for their food If there be no other means to conveigh bread and flesh to Elijah the Ravens shall bring it him every morning and evening if that meanes fail he hath a widdow in Zarephath that shall provide for him if her proifions fail an handfull of meal in the barrel and a little oyle in the Cruse shall be sufficient to maintain him and her with her whole family till God send rain on the Earth Let no man despair when meanes seem to fail he that takes them away can provide other at his pleasure if they seem weak and insufficient in themselves he can make them sufficient by his Power If Christ be taken away from the Earth to ascend unto to his Father his Spirit shall descend upon the Apostles and work more effectually by their Ministery than it had done by Himself in the daies of his flesh when he was present with his Church here on Earth Now if we render those words as others do Neither a Mist We may 2. Observe God can and many times doth bring things to passe without any meanes at all Observ 2 SEe Gen. 1. ver 30. Obs 7. and ver 11. Obs 2. The end why Moses in this Narration excludeth
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
rest and sleep 1 Thess 5.7 Prosperity to quicken and encourage and afford us opportunity to be doing Joh. 9.4 Adversity like the cold of VVinter to keep-in our shooting up and putting forward into outward works that we might take root downwards and recollect our spirits and exercise our thoughts upon our selves in trying our wayes searching our hearts strengthening our faith and the like 2. Even darknesse is needful that it may be a means to remember us of Gods mercy in causing the light to shine out of it as sin even in sanctified persons is left in them to manifest unto them from what a fearful bondage they were delivered when it reigned in them which they find so burthensome when it doth but dwell in them 1. Let every one of us even when we are in the light prepare for darknesse expecting still a mixture of Joy and Heavinesse as being 1. Our portion allotted us by God himself Eccles 7.14 which upon that very ground we have reason to be well pleased withal with holy Job who blesseth God for his afflictions Job 1.21 2. As being besides necessary for us Eccl. 7.2 3. as a yoak for wanton bullocks Jer. 31.18 to keep them in a right way as David acknowledgeth afflictions did him Psal 119.67 3. Being sure they will end in the fulnesse of joy at the last Mic. 7.9 when all tears shall be wiped from our eyes and sorrow and sighing shall fly away Isa 35.10 4. And are easie to be born in the mean time by the secret support of the Spirit when we are troubled but not distressed perplexed but not in despair persecuted but not forsaken so that we faint not for the light affliction 2 Cor. 4.8 17. The best means to prepare our selves for such changes is 1. To keep a good conscience in all things that we adde not the weight of sin to the rest of our burthens 2. By improving the light while we enjoy it to our best advantage in our times of peace performing whatsoever our hand finds to do with all our power 3. By sustaining and supporting our hearts by faith in Gods gracious promises with which David quickned and revived his heart Psal 119.92 4. By expecting afflictions before-hand lest if we be surprised upon the sudden we be discouraged and take offence with those resembled to the stony ground Matth. 13.21 2. Let us long for heaven where is light without darknesse Rev. 22.5 Joy without heavinesse yea the fulness of joyes and pleasures for evermore Psal 16.11 And in the mean time let us draw near unto God holding fast our Communion with him in whom is no darkness at all 1 Joh. 1.5 and the light of whose countenance shall revive and establish our hearts in the middest of the greatest darknesse even in the shadow of death Psal 23.4 VERSE 5. ANd God called the Light Day Not that God needed any name to distinguish things by as men do Some therefore conceive that those words import no more but this that either he directed and appointed them to be distinguished by those names as they were in nature or that man afterwards by that wisdom that God gave him called them by those names As for the names themselves Day and Night Jom which in the Hebrew Language signifies Day is conceived to be given it from the hurry and tumultuous noise that fills the ayr by the businesse and multitude of employments of men in the day-time and Lajelah which is the name of the Night to point at the yelling and howling of wild beasts which in the night time creep out of their dens as the Psalmist affirms Psal 104.20 21. Howsoever the name Day is taken in a double sense in this verse Here where it is distinguished from the Night it is taken for a Civil day that is that part of 24 houres which is Light but in the latter end of the verse it signifies a Natural day consisting of 24. houres and includes the night too And the Evening That is thus the first day ended with Creating the Light and God forbare to create any more untill that Evening was past and the next morning came By the Evening we must here understand the whole night or space between the shutting in of the light and the dawning of the next day Now Moses names the Evening first because the darknesse was before the light In the same manner runs the computation of Times among the Hebrews to this day Now why it pleased God to make no more but the Light the first day it is Curiosity to enquire This only we may take notice of that God as he makes his Works so he gives them names or at least appointeth names to be given them questionlesse some way expressing their natures and for the better distinction of one thing from another Whence 1. Observe All things must be called and distinguished by names proper unto them and as much as may be agreeable to their natures Observ 1 FOr avoyding confusion which is prevented when the names that are given to all things expresse them diversly as the things themselves are divers which they represent And it cannot be denied but although names be given by institution yet that at least in the first imposition of them there was great respect had to the natures of the things themselves whereof we find more evident footsteps in the Hebrew Language then in any other Tongue Howsoever God seems to take speciall care that all things should be distinguished by their names as they are different in their natures Woe then to those that labour to bring in confusion by misapplying names to things of contrary natures calling light darkness and darknesse light Isa 5.20 putting Wolves into sheeps cloathing and gracing evil with specious names that it may have some appearance of good and so may be embraced and entertained by those that judge of all things as they are represented to them by their names A practice of dangerous consequence by which many simple persons embracing evil instead of good destroy their own soules God is here represented to us in the Creation of the world proceeding by leisure and taking the time of Six dayes to perform that which he might have as easily dispatched in a moment of time if he had so been pleased So that we may thence 2. Observe God is pleased to take Time and Leisure in bringing things to passe though he might end his work in an Instant Observ 2 IN the works of Nature he fashions our bodies by degrees Psal 139.16 The Corn Herbs and Plants grow up by degrees the light comes forth in time encreasing more and more till it be perfect day Prov. 4.18 And in the work of Sanctification though the life of Grace as well as of Nature be given in an instant yet the graces of the Spirit come on by degrees growing up and encreasing in us day by day whereas God might fill us with his Spirit and perfect our Sanctification in an instant
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
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
do unto this day according to Gods Decree VVhence 1. Observe It is the Will of God that all Creatures shall depart from their own Private for a Common good Observ 1 THus we see he hath made the waters to leave their place that the Earth might be dry and habitable and causeth the Ayre to come down and fill up the hollow places of it for preventing of vacuity and emptinesse And that which he hath ordered and appointed concerning these baser and unsensible Creatures he hath commanded those which are reasonable voluntarily to yield unto The very Angels themselves the glory of all Gods works come down from heaven their habitation and are contented for a time to want the Vision of God that they may become Ministring Spirits for the good of the Elect Heb. 1.14 No marvail then if God require his Children to condescend to those of the lower sort Rom. 12.16 not seeking their own profit but the profit of many 1 Cor. 20.33 And though they be free yet becoming servants unto all 1 Cor. 19.19 after our Saviour Christ's example Phil. 2.4 Reason 1. No Creature hath any wrong by it seeing it enjoyes nothing in its own right but hath all by Gods free gift who therefore hath just right to appoint the employment of that which himself hath freely bestowed 2. All Creatures were ordained not for themselves but for Gods honour and for their mutuall support for the preservation of Community So that in forgoing their own for a common good they are carried on unto their proper end for which they were at the first Created 3. The applying of our selves to further a Common Good is our greatest Honour profit and safety and certainly recompenced with a large reward from God who failes not to make up our losses which we freely make for his service in furthering the common good with a larger proportion of gain usually at present but undoubtedly hereafter according to his own promise Matth. 19.29 Let no man have respect to his own Right or Honour or Profit in any ease wherein God requires any service for himself or for his Church after the example of Jothans Trees Judg. 9.9.11.13 VVhich 1. savours strongly of Self-love which is alwaies joyned with an unloving heart towards others 2. Argues great unthankfulnesse and disobedience unto God when a man denies himself or his estate or abilities to him that gave them and is still Lord of us and of whatsoever we have 3. And discovers a distrustful heart as questioning either Gods VVill or Ability to recompence his service wherein we wrong God in an high degree who will be no mans debter It was no sooner spoken but it was done and that with speed when God had spoken the waters fled they hasted away as the Psalmist represents unto us the effect of this Decree of God Psal 104.7 So his Word that had created the waters prevailed upon them to carry them speedily to their places and to settle them there Whence 2. Observe All the Creatures in the World obey the voice of God Observ 2 SEe Psal 148.6.8 That prevailed upon the waters to gather them together into their Channels Psal 104.7 8. and to shut them up there Job 37.8 as in Store-houses Psal 33.7 At it the earth melts Psal 46.6 And the foundation of it are discovered Psal 18.15 The Sunne staies its course and stands still Josh 10.13 Nay turnes back again 2 King 20.11 The winds cease and are still Matth. 8.27 Yea the hearts of the most rebellious stoop and are calmed and their rage is pacified Gen. 31.29 Reason 1. Why should not that voice command them which made them at first and limit their motions which gave them their being 2. Otherwise it were impossible for God to do all things according to the counsell of his own Heart and consequently to govern the world in righteousnesse if he had made Creatures which he could not rule Let all Creatures then tremble at his Power whom the very winds and Seas obey Matth. 8.27 Jer. 5.22 Whereof all the Monarchs on the Earth are not able to stay one wave or blast And let all his Saints trust in him even in the greatest extremities with the Church Psal 46.2 That God who can command the Earth the Seas Winds and Heavens can still the tumults and ragings of the people nay of the most bloody Tyrants Psal 65.7 and will not fail to do it for the good and safety of his Servants The end why the waters were thus gathered together and confined to their Channels was especially that the dry land might appear without which there could not have been either food or habitation for men or beasts nor place for any herb or plant to grow on which quickly appeared when God let loose the waters and overwhelmed the Earth by them in the general deluge So the appearing of the dry land and making it habitable by the gathering together of the waters was none of the least of Gods Mercies VVhence 3. Observe It is onely Gods Powerfull restraint of the Seas and Waters that makes the earth habitable for man and Beast Observ 3 THe Flood of Noah is a sufficient evidence of this Truth which is likewise often manifested by smaller inundations since which have deprived many people of their dwellings and not a few of their lives Let all men lay it to heart and blesse the Authour of this great Mercy when they look upon the firm foundation of their houses the fruites of their grounds the encrease of their cattell when they enjoy the Ayre to breath in the dry ground to walk on and the seas to trade in and do their businesse there And let men walk in fear before that Mighty God who more easily might let loose the Sea then keep it in within those weak bounds that he hath set it Jer. 5.22 and thereby choak all flesh in an instant But it may be questioned why God did not take away the waters as well as he gathered them into their Channels seeing the Earth had thereby been much inlarged And it cannot be doubted but he had so done if he had found it good either for his own Honour or for the benefit of the Creature VVhence 4. Observe Even the Huge and vast Seas are the Creatures of God and ordained for special use unto Man Observ 4 FIrst to fill the hearts of men with the fear of that great God by beholding so vast and mighty a Creature ruled and ordered by his power and kept within the bounds which he hath appointed for it 2. By observing that by it way is made to the discovering of the large Circuite of the Earth which God hath given to the sons of Men for their habitation with the variety of the Creature 's several kinds wherewith it is furnished discovered only by Navigation and unknown in a great part in former ages wherein that art was imperfect whereby the world being in a great part unknown was conceived to be much lesse
usefull for habitation then we now find it to be Secondly for the use of mans life it is beneficial 1. By furnishing them with more plentiful provision of food by the infinite store and variety of fishes that are bred therein 2. By affording the means of entercourse between Nation and Nation and thereby in some measure uniting the far distant parts of the earth and making way for the dispersing of those various commodities in which some Countries abound when others want them so that by this means all the fruits which the earth produceth are communicated to every part of it VERSE 10. ANd God called the dry Land Earth The word Eretz in the Original to which our English Earth comes very near and the Radical letters whereof both the Latine and some other Languages seem to retain whether it be derived from Rutz which signifies to Run or Ratsats which is to wear or presse down both which seem to point at either the Firmnesse of the Earth which yeelds sure footing to the Creatures that run and tread upon it Or at the Scituation of it which by its own weight is pressed down into the lowest place the other Elements of Ayr and Fire if there be any such circuiting and being carried about it in a perpetual motion comprehends the whole body of the dry land so that it seems to be more general then Tebel which signifies only the habitable earth Seas Or Waters called Seas by a kind of Eminency because all the waters to speak of are contained in the Seas And God terms them Seas in the Plural number because that collection of waters hath many parts and branches This name of Sea we find also given to Lakes as the Lake of Genesaret is also called the Sea of Galilee Matth. 4.18 nay to Solomons huge brasen vessel which he made for the Priests to wash themselves in 1 King 7.23 This separation of the VVaters from the Earth and the discovery of the dry land by gathering them together into one place God Looks upon and Approves as good as he had done the Light before and doth the rest of his works in particular afterwards and all of them taken together when he had ended them vers 31. Out of which particular view and approbation of every work apart we may Observe The goodnesse of every Creature of God ought to be considered and observed in Particular Observ THe Earth Seas Ayr Heaven Sun Moon Stars Fowles Fishes Beasts Man his Soul his Body and every Faculty of the one and Part of the other that we may be wholly swallowed up with admiration and may cry out with the Psalmist How manifold are thy Works O Lord in wisdom hast thou made them all Psal 104.24 Thus God having first given Job a view of the world in general takes him as it were by the hand and leads him to the Observation and Consideration of divers Creatures in particular Job 38. ver 39 40 41. Now if the Queen of Sheba were so much astonished when she beheld and took a particular surview of the order of Solomon's hovse the meat at his Table sitting of his servants attendance of his Ministers 1 King 10.5 what impression ought the consideration of the infinite multitude and various kinds of the Creatures all supplyed out of Gods own store and directed and ordered by his VVisdome to make upon our hearts VERSE 11. LEt the earth bring forth He means Presently as he doth in all the rest of his Commands in his Chapter for God will not endure that the earth should be barren for a moment and withal Constantly not only for the present time but for continuance in all times to come Now we know the earth yeelds nothing but the Matter of the herbs and plants The several forms and shapes of them especially their life is from God who makes the grasse to grow upon the Mountains Psal 104.14 Grasse Or Tender grasse a name which some conceive signifies only such herbs as grow of themselves without seed and then we have here mentioned two sorts of herbs some that spring up of themselves and others that grow of seed which is sowen Herb yielding seed By which when it decayes it self yet the Kind of it might be renewed and continued those are herbs that spring not of themselves but grow only out of seed otherwise there is neither herb nor plant but either bears some seed or hath at least a propagative root which is instead of seed by which it is or may be encreased and multiplyed in the kind thereof as experience shewes And fruit Trees And all trees have some fruit or something answerable to it by which they propagate themselves as appears in those that seem least fruitful as Elms Populars and the like Some think that poysonous herbs and briars and thornes were not within the compasse of this Decree but were the effects of Gods curse on the earth for mans sin Gen. 3.18 Although others more probably conceive that even all these were created at the first and became hurtful only by the curse of God upon man for sin as it happened in beasts which were all made in the beginning but for mans sin of useful and profitable servants divers of them were made untractable and dangerous enemies After his kind That is according to the nature of the plant on which it growes A matter worth our admiration that Trees and Herbs should produce as we see they do every one of them their proper seed nothing like unto the plant it self on which it growes and yet infallibly out of it self produceth such another body of an herb or plant as it self grew upon Whose seed is in it self Not received from another as it is usual in Animals which are propagated by the mixture of sexes whereof one receives seed from the other as we see by experience And it was so Not only at present for the earth was presently cloathed with all variety of herbs and plants but continues so untill this day according to the same Ordinance and Decree of God and shall do to the worlds end VERSE 12. ANd the Earth brought forth Every particular in the Event answers the Decree in every point wherein the admirable and unchangeable order that God hath set in nature offers it self to our consideration First that all herbs and plants having the matter of their nourishment and being produced by the same Earth and cherished by the influence of the same Heavens yet grow up into several forms having their natures and kinds still distinct one from another every several kind answerable to it self in every one of the individuals Secondly all of them grow to perfection and continue the way of their propagation in the same uniform course first the blade then the ear and at last the full and ripe corn in the ear Mark 4.28 The seed falls into the ground and shoots up into a tender grasse that growes into a stronger stemme and sends forth in some a flower
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
the Sunne was made for that service God hath planted it in the body thereof and by it conveighs it unto and carries it round about the world Whence 2. Observe When God hath prepared and affords meanes he doth ordinarily perform and conveigh all things by Meanes THus he brings forth Herbs and Plants by the seed of them makes the ground fruitfull but by mans labour Prov. 12.11 though he can do it as well without it as he did in the Land of Israel in the seventh year And strengthens mans heart by his food though man lives not by bread but by every word that proceedeth out of Gods Mouth Deut. 8.3 As appeared in the examples of Moses Elijah and Christ And this he doth 1. To humble us by making us to stoop to the means whereas in the state of Glory he shall convey all unto us without meanes 2. To manifest his Wisdom in making the means though weak in themselves useful and effectual 3. To unite rhe Creatures in love one to another and to move us to take care of them when we find them so usefull by daily experience Let all men then make use of such meanes as God offers unto them but yet in a right way 1. In obedience to the Will of God and in submission to his Ordinance 2. As depending still upon God for the issue and successe making use of them onely as instruments in his hand who works In and By them according to his good pleasure still praying for and expecting successe in the use of them by his blessing onely 3. Ascribing the successe and effects by meanes unto him alone with thankfulnesse who hath given both the means themselves and that efficacy unto hem by which they work for our good The place which is assigned to these Lights is the Firmament of Heaven So that God not onely gives them their Nature but withall assigns unto them their place where they shall be and besides limits them their use they must be What Where and for What service he appoints them VVhence 3. Observe The Places and Uses of all Creatures as well as their Being are assigned unto them by God himself Observ 1 OF the Elements we see the Earth is set lowermost as the foundation of all the rest Job 38.4.6 The Sea kept and penned up within the Channels which God prepared for it Jer. 5.22 Psal 104. The Ayre above them both and the Heavens higher then all The Stars and Planets placed in the Firmament the Birds and Beasts upon the Earth The Fishes in the Sea and all by Gods appointment VVho as he hath disposed them in their places so he hath appointed and limitted them their uses Giving the Stars for Light and influence the Ayr for Breath the Earth for habitation the Seas for Navigation the herbs and plants for food and medicine Beasts and fowls for Labour Nourishment and cloathing and amongst them the Horse for the saddle the Oxe for the plough the Asse for burthens and the like in many others And amongst men some for one kind of imployment and others for another Reason 1. That he might manifest both his Soveraignty and VVisdom in ordering and disposing as he did his Power in creating all things 2. That he might establish a setled order amongst the Creatures which without it must necessarily be in confusion and which without assignment of them to their stations and employments by God himself were impossible to be preserved Let the disposition of all Creatures by the Will and Decree of God direct us both in the disposing of our dwellings and making use of any Creature for our service Let it be our care to abide in the places and exercise our selves in the employments unto which God in his Providence hath assigned us He set the bounds of the people Deut. 32.8 And called them to their imployments as Moses and Aaron Bezaleel Aholiab David and others either by his own immediate call as Moses Amos Chap. 7.14 Or by the Ministry of men furnishing them diversly with proportionable abilities to their implyoments 1 Cor. 12.8 Let man abide then in the same calling wherein he was called 1 Cor. 7.20 1. To testifie his obedience to the Will of God 2. At that which God in his Wisdom knowes to be every way best both for himself and others 3. As being assured that in the way that God hath set him his prospering hand will not fail to be with him both to assist and give effect to his endeavours and to protect him in his way and to reward his Obedience Besides it may direct us in the use of the Creature to apply them to those ends for which they were ordained abhorring the vanity and folly of those that turn the Natural use of them unto that which is against Nature Rom. 1.26 Now when we consider the uses and services unto which these Creatures are designed by God and reflect upon their places and great glory wherewith God hath cloathed them We may 4. Observe All sorts of Creatures though never so high and glorious are ordained by God for Use and Service Observ 4 NOt onely those glorious Creatures which God hath made useful and serviceable to the whole Earth and divided to all Nations Deut. 4 19. But even the glorious Angels themselves who though they excell in strength yet do his Commandements Psal 103.20 in the service of the Elect as he hath appointed Heb. 11.14 This order the Lord hath established to continue amongst all his Creatures to the worlds end when God shall be all in all 1 Cor. 15.28 and then and not before the service of the Creature shall cease Rev. 22.23 Let all men of what rank or condition soever they be apply themselves to be serviceable in one employment or other for the good of others Gal. 5.13 Stooping even to those of the lower sort Rom. 12.16 As being by God ordained thereunto Mark 10.44.2 And most honoured thereby seeing the perfection of every creature in this present world is the Use of it for service 3. And bound thereunto by that love which we are bound to owe unto all men 4 And knowing that for such services we have an assured reward laid up for us in heaven Eph. 6.8 And lastly having Christ himself for our Precedent who came not to be served but to serve Matth. 20.28 though he were Lord of all Phil. 2.6.7 The first use of those lights was to distinguish the day from the night and to set the limits unto them both which is indeed performed by the Sunne as we know Whence 5. Observe Distinction between the day and night though it proceed from a cause in Nature yet is an Ordinance established by God Observ 5 HE makes the darknesse and it is night Psalm 104.20 So that both day and night are his Psal 74.16 who hath appointed unto them their periods and natural succession And that to set bounds unto mens labour which would if they were continued without intermission soon waste mens
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
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
a nearer degree of Communion with God otherwise God might have delighted in man as he doth in the rest of the works of his hands Psal 104.31 but could never have had Communion with him as he hath with all those whom he hath chosen in Christ 1 Joh. 1.3 and renewed for that purpose after his Image Let it move all those who are Created after Gods Image to carry themselves answerable thereunto in Wisdom approving and esteeming only things spiritual and heavenly God himself and the things freely given us of God and in Holinesse answering his Will in all our affections desires and endeavours This 1. is our greatest honour to be as near as we may be like unto God a dignity that the ambitious men of the world have endeavoured to arrogate unto themselves Isa 14.14 though they sought it in a false way 2. Will move God to delight in us Prov. 11.20 12.22 3. Will bring us a sure reward when by walking worthy of Him Col. 1.10 we move others to glorifie him Matth. 5.15 Let it be a means to raise up all mens hearts to the detestation of sin which not onely defaced this Image of God in us but besides hath stamped upon us the character of Satan whom all men that are born and still remain in the corruption of their nature resemble both in their disposition and in their actions Joh. 8.44 1 Joh. 3.8 Abiding Walking and Delighting in Darknesse as Satan doth whose dominion is also called the Kingdom of Darknesse and walking in perverse and crooked wayes contrary to God who therefore must of necessity walk contrary to them It cannot but be granted that this Image of God according to which he formed the most excellent Creature of all the works of his hand must needs be the greatest ornament and crown of glory that could be set upon the head of a Creature not onely because God bestowed it as a speciall and eminent favour upon the chief of all his works but besides because there cannot be conceived a greater perfection in a Creature then the nearest resemblance of the Creator Whence 9. Observe Gods Image in Man is his greatest Glory Observ 9 IT is Righteousnesse and that alone that makes a man more Excellent then his neighbour Prov. 12.26 Whence it is that the Saints have that title given them that they are called the Excellent Psal 16.3 as if holy men onely were worthy to be so called and for the other part of Gods Image which is Wisdom Solomon tells us that it excells folly as far as light excells darknesse Eccl. 2.13 We must understand by it that wisdom which consists in the knowledge of the most High without which Agur acknowledgeth himself to be altogether bruitish Prov. 30.2 3. Wherefore our glory whereunto we are reserved though we know not in Particular what we shall be is in General described to be this that we shall be like unto God because we shall see him as he is 1 Joh. 3.2 Let us then despising the vain shadowes of honour which vain men so much affect 1. Labour to gain this true honour to come as near to God as we can in Wisdom and Holinesse climbing up from one step of this dignity to another Giving all diligence to adde unto our Faith Vertue to Vertue Knowledge and the rest that follow in the Apostles direction 2 Pet. 1.5 6. And by patient continuance in well doing seeking honour Rom. 2.7 striving to adorn not our bodies but our hidden man of the heart which only God sets much by 1 Pet. 3.4 and commends Rom. 2.29 As for outward ornaments that grace the body or Titles or places of honour which advance one man above another in the eye of men without the inward and true Ornaments of Wisdom and Holiness they are but like the paintings of Sepulchres and advance not a man one step above the beasts that perish Psal 49.20 2. According to this true honour of the stamp of Gods Image upon a man let us esteem both of our selves and others which is godly mens property Psal 15.4 who judge as God judgeth After the Pattern according to which Man was made followes the estate unto which he was advanced God bestowes on him the Dominion over all his Creatures that as he was in some degree Partaker of his Nature so he might in some sort resemble him in his Soveraignty and so be as it were his Deputy here on Earth Commanding under him and in his Name all the works of his hands or at least the greatest part of them Whence 10. Observe God hath advanced Man to have the Dominion and Lordship over all the works of his hands Obser 10 To enjoy the benefit of them all even those which are not under his command the Heavens Sunne Moon Stars Clouds Winds all of them in their Courses doing us service to give us Light Influence and Rain by which they drop down fatnesse on the Earth So Deut. 28.12 Job 36.28 and to be subdued by us The Earth by habitation and Culture the Sea by Navigation and fishing But above all the rest the Cattel are most at our Command which besides the food and cloathing which they afford us in their labours do us a kind of voluntary homage in obeying our directions and submitting to our government So that all things are put under our feet Psal 8.6 So that as they are all Gods Servants so we may with all thankfulnesse acknowledge that he hath made them our Servants too Now howsoever we had by rebellion against God forfeited this Lordship of ours yet God in mercy hath restored it in some measure by Christ whom he hath given to us and with him all things Rom. 8.32 So that in him we may say All are ours 1 Cor. 3.22 And this in part God manifested in renewing this Patent to Noah and in him to all the faithful saved out of the waters in the Ark which was a Type of Christ Gen. 9.1 2. 1. Let no man doubt of a sufficient supply for the necessities of this Life seeing God hath given us all things abundantly to enjoy 1 Tim. 6.17 How can any man want food and cloathing that hath all the Creatures in Heaven and Earth to do him service Onely let us walk in Faith and Obedience to which the promise of sufficiency belong Psal 37.3 Otherwise as sin forfeited our Lordship over the Creatures in Adams Apostacie so it may and will still hinder Good things from us Jer. 5.25 2. Let us be carefull to use the Creatures well both for their good and our own ruling over them like Lords and not as Tyrants indeavour to preserve them a Righteous Man regardeth the life of his Beast Prov. 12.10 Using them as supplies for oâ—r necessities and not as Fuel to our Lusts remembring that we enjoy them onely by grant from God and not by any right of our Own and therefore are to use them within the bounds and limits which he hath set us unto whom
also we must render an account as his stewards how we have employed them for his honour and our own good 3. For shame let not us abase our selves to our own Vassals to serve them which God hath put under our foot setting an high price upon things of no value stooping to them in our Affections and desires which is a mark of subjection Gen. 3.16 And making them our Delight and Confidence as most men do Prov. 18.11 Luk. 12.19 This Lordship over the Creatures Man could not challenge by right of Creation seeing he was but a fellow Creature with them it was Gods free Gift to make him their Lord to expresse his bounty to man the more abundantly Whence 11. Observe Mans dominion over the Creatures is no right belonging to him by Nature but bestowed on him by Gods free Gift Obser 11 IT was God that put all things under our feet Psal 8.6 and out of his bounty gave the Earth to the Sons of Men Psal 115.16 The truth is Man could not by right claim any Dominion over that which had no dependance on him neither by Creation nor by present sustentation seeing the dependance of one upon another is the foundation of all Subjection and Soveraignty Neither could any bestow this Soveraignty but the Lord Himself who by right of Creation hath interest in all things as his own and hath power to bestow them as he will so that the Earth is his alone and the fulnesse thereof Psal 24.1 Neither can he passe it over to man any other way then by free gift seeing he is no mans debter neither can any man challenge him that he hath given unto him first Rom. 11.35 1. Let all men freely refer all that they enjoy to the honor of him that bestowed it which is the onely quit-rent that he reserves unto himself for all his bounty and which costs us nothing but brings us more honour then we bring unto him This we do 1. When we acknowledge all that we receive with thankfulnesse unto him that bestowes it as Jacob doth Gen. 31.9 And that with a sensible feeling of our own unworthynesse as we are directed to do Deut. 26 5 that we may looke upon that we enjoy as a free gift 2. When we honour him with our substance both in employing and consecrating some part of it to his service Deut. 26.10 And 2. Besides by refering all the strength that we receive by the free use of his Creatures to encourage and enable us to serve him with chearfulnesse this is indeed to Eate and Drink and to Do all that we do to the honour and Glory of God as we are directed 1 Cor. 10.31 2. Let us all whom God hath intrusted with his Creatures use them according to the will of him that hath committed them unto us remembring that he hath reserved the property of all unto himself and hath made us only stewards of that which he hath put into our hands to preserve and cherish the Creatures and to make use of it to our selves when our necessities require it but still within the bounds of sobriety for our own good and not for our hurt for strength and not for surfeiting or drunkennesse and our cloaths for warmth and not for pride or wantonesse And the remainder that which our necessities require not to bestow as God directs us imparting our overplus to others not out of courtesie but of duty Prov. 3.17.28 especially to the Saints Psalme 16.2.3 and houshold of faith as the Apostle so calls them Gal. 5.10 We cannot without injury unto God passe over the largenesse of his gift unto Man which the Psalmist for that purpose sets out as the Holy Ghost doth here by the enumeration of all the particulars contained in it He gives not like Man but like Himself bestowing upon Man at once no lesse than the Dominion over all the works of his hands Whence 12. Observe God gives not like Man but Bountifully like a God Obser 12 THus David looks upon that very promise that God had made unto him and his Family 2 Sam. 7.19 that it was not according to the measure of a Mans gift Thus he dealt with Abraham giving him an Estate like a Prince of God Gen 23 6. With Job giving him a family and estate almost without measure Job 42.12 With Solomon besides some measure of wisdom which he begged a large heart and an overplus which he asked not Riches and Honour above all the renowned Men of the World But what speak we of those that are little more then the Crummes that fall from his Table To his Children he hath given Jesus Christ his own Son and with him all things Rom. 8.23 Grace and Glory Psal 84.11 All manner of Spirituall Blessings in Heavenly places Eph. 1.3 Thus he gives richly 1 Tim. 6.17 and freely without upbraiding any Man Jam. 1.5 And this 1. he can do because none hath a Treasure like him Riches Honour Power and might are all his 1 Chron. 29.11 12. Yea Grace and Glory 2. He can do no otherwise being as he is Love it self 1 John 4.16 Plenteous in mercy Psal 103.8 So that his Mercy is above the Heavens Psal 108.4 3. He must be honoured like Himself and none with him and whereas nothing is honoured in him like his mercy He must do good above all that he may be honoured above all 1. Let all Men depend on him for any thing though never so great Considering his Nature he is God and not Man and therefore cannot in any of his dispensations but shew himself like a God 2. His Promise Open thy mouth wide and I will fill it Psal 18.10 Especially his Promise made unto us by Christ in whose Name he hath promised to deny us nothing Iohn 16.23 3. His Engagements He that hath given us his Son what can he deny us Rom. 8.32 See how the same argument is proved Isa 43.3 4. 4. The end of his bounty which is to set out the exceeding great riches of his grace in the Ages to come as the Apostle speaks Eph. 2.7 He then that made all things for himself that is for his own glory Prov. 16.4 will bestow them for his glory 2. Serve him alone and that chearfully which he requires upon this very ground Deut. 28.47 Considering 1. His All-sufficiency and fulnesse compared with mens Emptinesse and beggery 2. His bounty who bestowes all things freely as having no need of any thing in recompence of what he gives whereas men for the most part give upon hard terms looking for something again either to be profited by our service or one way or other advantaged So that concerning them one may take up Solomons complaint Most men will proclaim every one his own bounty but a faithful man who can find Prov. 20.6 The last particular Observable in this large gift bestowed upon man is the enumeration of the Particulars included therein as Fish Fowl the beasts of all sorts yea the whole store of
Mother of Man and Beast hath a fountaine of food in her own body for that fruit which she brings forth ready prepared before it comes into the World Every winter hath provision stored up in Summer precedent to supply all the necessities thereof before they appear 6. The Superiments of the suplies which God provides not onely for our selves ever since we had a Being but for all Creatures whose eyes waite upon him and do from him receive their meat in due season Psalme 145. It is not to be passed by that before this promise Moses prefixeth a speciall note of observation behold used ordinarily either to tax and awaken our heedlesse hearts in not observing what we ought to have taken notice of or to raise them to an expectation of some great work in hand which requires more then ordinaty observation when it is performed Whence 3. Observe The Goodnesse and Providence of God even in supplying us with necessary provision for our lives requires speciall observation Obser 3 THis God requires in an especial manner of his own People Deut. 8.2 as to be observed allwaies so sometimes to be solemnly and publickely acknowledged unto God himself in presenting unto him the first fruits of every years provision Deut. 26 9.10 And that to exercise Mens hearts in a more serious meditation and thankfull remembrance of his goodnesse Deut. 8 18. The neglect of which duty God justly taxeth in his People Hos 11.3 4. as either a meanes to draw them on to an Apostacy and revolt from God or at least a sign of the breeding of this dangerous sin Deut. 5.23 24. It were then a shame for Men to receive their food at Gods Hand like beasts that have no understanding who gather their food indeed Psal 104.2 but without observing whence or from whom it comes Let it be our care to take special notice of Gods Hand and goodnesse in all the blessings of this life that we receive taking notice both What and of what Condition of what Variety in their severall kinds and in what Abundance God pours out his blessings upon us even in Outward things prospering all the Labours of our hands and watching over the land where we dwell so that his Eyes are upon it from one end of the year to the other Deut. 11 12. Making the fruits of the Earth to Spring and grow up and ripen while we sleep and look not after them that it may warm our hearts with the taste of his goodnesse and raise them up to an holy rejoycing before him and to chearfulnesse in the service of so liberal a Master God as we have seen had made Adam Lord of the whole Earth and had put all his Creatures under his feet and yet we see here that he comes to give him allowance of that store which he had prepared for him and bestowed upon him for his food and gives him in a sort bread to put in his mouth Whence 4. Observe Men that have the greatest possessions in the World must notwithstanding receive their allowance out of it continually from Gods Hand Observ 4 KIngs themselves are served by the field saith Solomon Eccle. 5.9 and consequently by Gods allowance who brings forth food out of the Earth It must be God that must hear the Heavens and the Heavens the Earth and the Earth his People Israel 2.21 22. Which unlesse he should do daily pouring out his blessing upon the Earth to make that fruitful to yield us bread and upon the bread to give it strength to yield us nourishment the Kings of the Earth must starve as well as the poorest beggars Wherefore our Saviour in that Prayer which we call the Lords directs all that call God Father to beg daily the portion for the day at Gods Hand as well Kings themselvs as their meanest Vassals Let this consideration humble all those that flatter themselves with the food Luk. 12.19 and depending upon the store of their provision or revenewes of their Lands conceive it needlesse to seek unto GOD neither praying unto Him nor depending on Him nor serving Him because they live as they conceive upon their own stock They are not greater Lords then Adam who had the whole Earth for his inheritance and yet had no bread to put into his Mouth till God gave him his allowance out of it let none then despise the meanest nor advance himself above them Rich and Poor Kings and Subjects all must receive their provision for food of Almes and by allowance from God day by day In relating Gods grant of food for the sustaining of Mans life Moses expresseth 1. the Author that bestowes it God Himself 2. What was given both in the kind of it Herbs and Fruits and in the variety of it Every herb and the fruit of every Tree 3. For what Term which being without limitation must be extended both to Himself and his Posterity after him 4. For what Use to be unto them for food From the first Circumstance 5. Observe Mans food is the Gift of God Observ 5 IT is God that gives unto all flesh their food in due season Psal 155.15 He commands blessings for them for that purpose and opens his Treasures for them Deut. 28.8.12 And that not only in General but more particularly He shares out unto us every one his particular portion see Psal 146.7 Whence it is that our Saviour directs us to beg at Gods Hand the portion of every day which also He proportions as He did the Mannah which He rained down upon his People according to every Mans eating Exod. 16.16 This Holy Iacob found so true by his own experience that he acknowledged that God had fed him all his life Gen. 48.15 This portion for every Mans allowance though God sometimes conveighs unto them by extraordinary means yet he usually supplies by the Ministery of Men or by their own labour and industry by which he gives them a just title to the bread that they eat so that they may truly call it their Own as the Apostle doth 2 Thess 3.12 Because God gives unto them a blessing upon their obedience in labouring with their hand the thing that is good Eph. 4.28 Notwithstanding even that also is to be acknowledged as Gods Gift who gives seed unto him that soweth and bread for food 2 Cor. 9 10. And gives ability to get wealth that he may establish his Covenant and keep his Word with us Deut. 8.18 But not to pay us any debt that He owes us 1. Let every one then depend upon God for necessaries for the supporting of his life 1. begging it of him by prayer as our Saviour directs us and as Iacob doth Gen. 28.20 and Agur Prov. 30.8 As acknowledging our own beggery that have not bread to put in our mouthes unlesse he bestow it and unability to get it by any meanes that we can use unlesse he prosper them and unworthinesse to have it from Him by any desert of our own unlesse he bestow it out
WE have seen in the former Chapter that great Work of the Creation of the world In this Chapter we have set before us the beginning of the Administration and Government thereof and especially of Man in the state of his Innocency Concerning whom the Holy Ghost represents unto us Gods Goodnesse and Care for his 1. Government by Lawes prescribing his Duties 1. To God consisting of three Heads 1. Faith in God intimated by the Tree of Life 2. Obedience prescribed under the Tree of Knowledge of Good and Evil. 3. Worship of God implyed in the Observation of the Sabbath 2. To the Creatures 1. In the use of them which must be according to the Will of God and not according to his own pleasure inforced in his restraint from eating of the Tree of Knowledge and in the Law of Marriage 2. His careful oversight and labour for the preservation of them expressed in Gods Commandement for the Keeping and Dressing of the Garden of Eden 2. Support and Sustentation manifested 1. In the provision of food fit for him both for necessity and delight by planting the Garden of Eden and giving him the free use of all the Fruits therein one Tree only excepted 2. In the Creation of the Woman to be an help meet for him comfort for his life and help for propagation VERSE 1. THus Or And as that Copulative is indeed Usually but not Alwaies rendred Howsoever that Connexion points unto the Beginning Means Order Manner and Space of Time and Perfection in which all things were Created and related in the former Chapter The Heavens and the Earth The two principal parts of the World here named include all the rest as the Ayr and Seas and all the Creatures wherewith they are furnished as in the next words All the hosts That is all the Visible and as some conceive Invisible Creatures which are contained in the Heavens and Earth the Sun Moon Stars Fowles Beasts and Fishes termed Hosts both for their Multitude and Order in which they are placed by God as an Army set in Array in a Comely and Useful manner Hence God is oftentimes named The Lord of Hosts The Connexion of this Chapter wherein the Government of the Creatures is represented unto us with the former which records their Creation as it were suspending our thoughts and carrying them at once both Backwards to remember what God had made and Forward to observe how he disposed of what he had made gives us just ground from thence to 1. Observe It must be our Care to Observe not onely what God Works but withall how he disposeth and ordereth that which he hath wrought Observ 1 THus did the Jewes in the birth of John Baptist they wondred what God would do with that child which was so strangely born Luke 1.66 And the blessed Virgin concerning our Saviour Christ laid up whatsoever he did or spake in her heart to observe what would be the issue of his Words and Actions to see what would become of them at the last Luke 2.51 And this we must do 1. Because the Excellency and Perfection of every Work is in the End whereunto it is directed and applyed 2. Because the Wisdom of God is most discovered in the Ordering and Disposing of his Works as his Power is most seen in Creating of them As usually the Workmans Skill is more Comâ—â—nded in the Use of an Instrument then in the making and fraâ—ing of it Again out of the name here given to the Creatures that they are termed the Hosts of Heaven and Earth we may 2. Observe The Creatures that God hath made are to be looked on as an Army arrayed in an Excellent and Well Composed Order Observ 2 COmely and Beautiful in their times places and proportions Eccl. 3.11 all of them Ordered and Commanded by God Psal 145.15 the Stars in their Courses Judg. 5.20 the Clouds in theirs Job 37.12 Yea the very Sparrows in their motions Matth. 10.29 and the Grashoppers Joel 2.15 Much more men whose steps God orders Prov. 16.9 Isa 45.13 So that their way is not in themselves nor the directing of the steps in him that walketh Jer. 10.23 All these are so directed by God that they still hold correspondent order one to another and all of them to the End whereunto they are directed from which though they swerve in their own inclinations or intentions yet they are all of them at last brought about to fulfill the thoughts of His heart that guides them 1. Let all men carefully search into the Order mutual Correspondence and Scope whereunto all the Wayes of God in the Administration of the Creatures tend 1. Judging of his Works in and by them not apart but layed all together 2. Looking to and waiting for the End of the Work which he hath in hand as we are advised to do Psal 27.37 Wherein if we discover not the Wisdom Justice and Mercy of God in all his waies blame not him whose work is Perfect Deut. 32.4 but our selves who through Ignorance or inadvertency do not understand it This thorough-searching into the Acts of Providence will keep us from murmuring and preserve our hearts in a Continuall admiration of his Wisdom as the Queen of Sheba was astonished at Solomons Wisdom when she observed the well ordering of his family 1. King 10.5 That we may alwaies fear before him and be wise for time to come 2. Tremble before that God and Trust in him that hath power in his hand to command all the Creatures in Heaven and Earth and to arm them at his pleasure for the defence of those that fear him and against such as hate him The next phrase is not lightly to be passed over which the Holy Ghost here useth affirming that the Heavens and Earth were finished or rather Perfected as the Originall will bear it Whence we may 3. Observe God perfecteth and fully finisheth every work that he takes iâ— hand Observ 3 HIs work is perfect Deut. 32.4 not onely without Error but without any Defect Eccl. 3.14 Not onely his Law Psal 119.96 but all his works towards us see his promise to Jacob Gen. 28.15 as David confidently believes Psal 138.8 Thus indeed they are all of them taken together and every one considered apart by it self 1. In their Measure which is proportioned to the end whereunto they were appointed 2. And in their Time for they are brought to perfection by degrees as David professeth of the framing of his own body Psal 139.16 1. Let us in imitation of God work till we bring things to perfection as Naomi assures Ruth that Boaz would do Ruth 3.18 Especially in the works that more immediately concern Gods Honour and our own salvation not contenting our selves with laying the foundation but labouring to go on to perfection Heb. 6.1 Adding still one grace to another 2 Pet. 1.5 and growing strong in every grace that we may perfect Holinesse 2 Cor. 7.1 And abounding in every good work Heb. 13.21 Least we
alone being prefixed before the Lawes that are mentioned afterwards gives us just occasion to take special notice of the Right which God had to dispose of all things according to his own Will and to give them what Lawes he pleased seeing all of them being the works of his own hand and therefore his Own by the strongest Title were consequently to be ordered by him as he pleased So that out of this order observed by the Holy Ghost in this Narration we may 1. Observe He that gives things their Being may Dispose and Order them as he will Observ 1 THe Master gave What and to Whom he pleased because it was his Own and therewith stops the mouthes of all that quarrelled at his unequal dealing Matth. 20.15 Upon that ground God may order all things as he pleaseth as indeed he doth whatsoever he pleased in Heaven and Earth Psal 115.3 because all is his Own and none hath given unto him first nor consequently can claim any thing of him Rom. 11.35 nor limit him in any respect God cannot wrong his own Creatures no though he should destroy them much lesse when he doth Command or prescribe unto them as for the former reason so withall because his Will is Just 1. Let it cease all our murmurings in Afflictions Job 1.21 much more in duties of Obedience If Saul must obey because God made him a King 1 Sam. 15.1 much more must we obey because God made us Creatures and gave us our Being St. Paul upon this ground stops every mans mouth that reasons with or answers again unto God that God may do with his own what he will much more and by a juster right then the Potter may frame his clay into what fashion he will 2. Let no man go about to rule or prescribe unto others according to his Own will because no man can say that he made them by his Own Power nor consequently can justly challenge this unto himself May I not do with mine own what I will Let all Humane Power be bounded by the Will of Him whose all things are and from whom the Authority that men challenge unto themselves is derived which also they receive from Him with such limitations as he was pleased to bound it withall and no farther Moses contents not himself to say These are the generations of the Heavens c. but thinks fit to adde withall In the day that the Lord God made the Earth c. VVhence 2. Observe Whensoever we mention and remember the Being of the Creatures we ought withall to set before us and remember Him that made them Observ 2 AS David doth Psal 8.3 having mentioned the Heavens he in the next clause calls them the work of Gods singers and having taken a surview of all Gods works and the wonderful order in which he hath disposed them he calls them all Gods manifold works made in Wisdom Psal 104.24 VERSE 5. BEfore it was And by and by after Before it grew that is when it had yet no Being God made it and gave it that Being which it hath Nor caused it to rain He proves that God made the Herbs and Plants because before they were there was no other means by which they might be produced according to the course of nature neither the Influence of the Heavens nor any humane Culture VVhence 1. Observe Every Herb and Plant upon the Earth is Gods Creature Observ 1 SEE Chap. 1. Ver. 11. Observ 3. 2. Observe Not only the Mercies of God in General but every Particular Blessing must be taken notice of as coming from God Observ 2 NOt only the Blessings themselves but besides the means by which God conveighs them unto us and the measure in which he bestowes them with every other considerable circumstance belonging to them Thus God himself recounts them by Particulars Levit. 26. Deut. 28. both every kind of them and the Particulars of every kind that so he might have a cloud of witnesses to testifie for him and to affect our hearts the more The Argument by which Moses makes it appear that those Herbs and Plants were Created by God because there was no other means by which they might be produced warrants us to 3. Observe That which is brought to passe without Ordinary Means must needs be wrought by the Hand and Power of God Himself Observ 3 AS Nebuchadnetzars stone which was cut out without hands Dan. 2.45 was a Kingdom set up by God Himself ver 44 In like manner those effects which are wrought beyond the power of the means must needs be acknowledged to be the acts of a Divine Power as when Gideons three hundred destroyed the huge Host of the Midianites it argued that the sword of the Lord was there as well as the sword of Gideon Judg. 1.18 Let us so take knowledge of it and that with admiration in all such events as fall out either without or beyond the Power of Ordinary means When the Israelites had bread to satisfie them without sowing it was God that fed them as he did Moses when he had strength supplyed unto him 40 dayes without eating or drinking So in the very ordinary course of nature when our life is renewed and continued by dead things and strength encreased by weak things things impossible to nature we must acknowledge that he hath His hand in those works who is above nature Note Moses shewing that there fell no Rain on the earth to make the Herbs and Plants to grow tells us that God had not caused it to rain upon the Earth as if he had said It had not rained on the Earth Whence 4. Observe There can be no Rain on the Earth unlesse Godsend it Observ 4 HE causeth it to come both for Judgment and Mercy Job 37.12 13. and prepares it for the earth Psal 147.8 Therefore he promiseth it Deut. 11.14 28.12 and he keeps it back at his pleasure Amos 4.7 and then none can give it Jer. 14.22 whence the Apostle tells us that the giving of rain was a witnesse for God unto men Act. 14.17 and his people are justly taxed that they did not take notice of it and acknowledge it Jer. 5.24 Let us then seek it at his hand as Elijah did 1 King 18.42 and thank him for it that we may work his fear into our hearts Jer. 5.24 who only can give it and if he should withhold it for any long time might starve the whole Earth as he had near done the Land of Israel 1 King 18.2 5. Moses proves that God made the Plants and Herbs because the Means by which they are ordinarily produced and cherished were wanting the first and principal whereof he names to be the Rain Whence 5. Observe It is by Rain from Heaven that all the Herbs and Plants on the face of the Earth do grow and are nourished Observ 5 BY it God waters the ridges of the earth and blesseth the springing of the fruits thereof Psal 65.10 The Heavens must hear the
their kindred Yea that Land though he gave to his People in generall yet he devides it amongst them in particular assigning by lot unto every Tribe their particular portion And the same power he continues still to exercise although by the Ministery of men bestowing whole countreys where he pleaseth as his gift as he did Egypt upon Nebuchadnetzar Ezech. 29.20 although he had won it by the sword And thus he doth in particular in disposing of mens particular estates whether purchased by mony or left as Inheritance by Parents which although Solomon call their gift Prov. 19 14. Notwithstanding that they passe from God through their hands is evident by Abrahams distribution of his estate Gen. 25.5 6. according to Gods Direction Gen. 21.10.12 And howsoever men ordinarily are not directed in passing their inheritances to their posterity by expresse command yet that they are overruled therein by divine providence may easily appear to any that will wisely obobserve the Course of Gods Waies who many times alters the purposes and intentions of men and conveighs the estates and inheritances of men to others than these to whom they assigned them at his pleasure And this power it is fit that God should still exercise as well for maintaining of Justice and equity which mens greedy desires that delight to dwell alone on the Earth Isa 5.8 would otherwise overthrow As besides to preserve amongst men the acknowledgement of his Soveraignty and mens dependance on him as Lord of their estates It ought not to be passed by without speciall observation that God provides for mans habitation the choicest place in the whole Earth planted by his own Hand and stored with all sorts of Fruits both for necessary use and for delight Whence we may 3. Observe God is pleased to bestow upon men liberally his best and chiefest blessings Observ 3 IN outward blessings for this present life he gives them for their portion the fat of the Earth as He did to Jacob Gen. 27 28. The chiefest of all lands to his own People and promiseth them the finest and purest of all the Wheat and Honey out of the Rock if they will obey him Psal 81.16 and the good of the Land Isa 1.19 But above the rest he inricheth them with all manner of blessings in Heavenly things Eph. 1.3 Withholding from them neither Grace nor Glory nor any thing that is good Psalme 84.11 Not his Spirit Luk. 11.13 Not his own Son Rom. 8.32 and hereafter not the fulnesse of joyes or rivers of pleasures which are in his presence Psal 16.11 And this he doth partly to magnifie his infinite love and goodnesse as Pharaoh to shew his Love to Joseph placed his friends in the best Countrey in Egypt even in Goshen Gen. 47.6 that men may admire and honour him for his goodnesse And partly to incourage his Servants to Chearful obedience by the tast of his bounty which if they injoy not alwaies in full measure they have none to blame but their own sins which hinder good things from them Jer. 5.25 Let all Gods Children then rest and stay their hearts upon him and upon his faithfull promises as having a sure foundation upon his Goodnesse Truth and All-sufficiency which include all the blessings of this Life and of that which is to come 1 Tim. 4.8 Even all things that may do us good Psalme 84.11 And in Christ are all of them Yea and Amen 2 Cor. 1.20 fulfilled all of them in their time and proportion In Spirituall things in sufficiency of Grace for this life and fulnesse of Glory hereafter Psal 73.24 And in Temporall things in such competency as our places and occasions shall require which is all that we are warranted to pray for under the name of daily bread and as much as good men have desired Gen. 28.20 as being best for them Prov. 30.8 9. and wherewith we are willed to content our selves 1 Tim. 6.8 VERSE 9. OUt of the Ground That is our of the ground of that Garden as other Trees and Plants spring out of the Earth by the Power of God as we have seen in the former Chapter Made the Lord to grow or as some render it more clearly had the Lord made to grow that is upon the third day when the rest of the Plants and Trees were created And the Lord is specially named in this place to point at both his Goodnesse in bestowing and his Equity in limiting according to his Own Will the use of that which is every way his own Every Tree Not every particular Tree but the kinds of all Trees pleasant to sight the words implying that there was no kind of tree Pleasant to sight and good for food which was not to be found in Paradise though some at least of diverse of those kindes might perhaps be found in other parts of the Earth Pleasant to sight The smell of the fruits is not here mentioned but seeing the purpose of the Holy Ghost is to commend those fruits every way and we find some Fruits commended by their smell as Cant. 7.8 We may conceive that also to be understood as well as the pleasantnesse of the sight and taste which are expresly named Good for food That is both pleasant to the taste and wholsome to nourish and strengthen the body and so to maintain the life as we see usually the meats that are wholsome and nourishing are for the most part of a gratefull and pleasing taste The Tree of life also Those two trees which God separated from Common to a religious or Spirituall use are expresly said to be produced by God as the rest of the plants were to manifest the Equity of Gods Commandement concerning them who seeing he made them might either give or detain them at his pleasure and limit and appoint them to what use he best liked Now whether those two trees were of different kinds from the rest or no is not curiously to be examined This Tree of Life is generally acknowledged to be a Sacrament and seal of that Covenant by which God promised him the Continuance of his Naturall life during his abode here on Earth which could not have been supported but by Gods immediate Power and the bestowing of Eternall life after he should be removed from hence to injoy the fulness of Gods presence for ever in heaven which some conceive to be the chief benefit intended to be sealed by that Sacrament Now if this Tree had besides a power given it to maintain Adams body in fulnesse of strength without decay it must be acknowledged to have that power by the use of it as Gods Ordinance onely not as a Natural Instrument to work the effect by the very bare use of it but by the use of it in faith apprehending the promise annexed thereunto In the middest of the Garden Although that phrase here used signifie no more in some other places but within as Gen. 41.48 We render the same phrase according to the mind of the Holy
Ghost He laid up food in the Cities expressing that phrase Indefinitely which in strict signification should be rendred In the Middest of the Citties Notwithstanding seeing in the Hebrew tongue the Middest is the most proper signification of this Phrase we may warrantably render it in the middest and interpret it as we render it to design the particular place in the Garden where this Tree stood Which we may conceive to have been purposely placed in the middest of the Garden that it might be the more often in Adams view which should be alwaies in his thoughts as it must needs be when he must so often passe by it either to take his food or to busie himself in his appointed employment And the Tree of the knowledge of good and Evil Which Adam being forbidden to eat of not for any evill in the Tree or in the Fruit of it but onely because it was the Will of God to forbid it his abstinence from it meerly upon Gods prohibition might signifie unto him that the true bounds of good and evill was onely the manifestation of Gods Will which makes that good and lawful which he allowes and Evill which he forbids So that this Tree which was forbidden amongst all the fruits which were allowed man for his food was as it were a mark by which Good might be known from Evill as one mans land is known from another by the bounds set between them in the fields where they lye The particular place where the Tree stood is not here mentioned but when the Woman Chap. 3.3 names it The tree in the middest of the Garden we must conceive that those two trees stood not far assunder as alwaies the Sanctions of the law in promises and threatnings are either expressed or must be understood to go together By these two Trees then there seems to be represented and figured out unto us the summe of the Covenant between God and Man of which the promise on Gods part was the bestowing of all blessings upon man implyed in the figure of the Tree of Life External Internal and Eternal the life both of Nature and Grace and that in the perfection of both and on mans part the Covenant was Faith by which he was to depend on Gods All-sufficiency and Truth And Obedience by which he wholy submitted to the Will of God to be guided by it in all his waies Both these parts of the Covenant God thought fit to represent unto man by those outward and visible signs of the Two Trees This full description of Paradise being the place which God had prepared for man and assigned unto him for his dwelling and employment with such a particular recounting of the variety of the fruites wherewith he had furnished it and which he allowed man for the comfort of his life gives us occasion to 1. Observe As God gives us all things freely so withall he takes special Notice of all that he bestowes upon us Observ 1 NOt to cast it in our teeth for he giveth liberally and upbraideth no man Jam. 1.5 Unlesse it be in case of Unthankfulnesse and disobedience either to wicked men to aggravate their rebellions and thereby to justifie himself in his Judgments upon them as he doth unto Saul 1 Sam. 15.17 Or to his Children to affect their hearts the more with the sense of their own failings as he doth to David 2 Sam. 12.7 8. But partly for our sakes that we may know that he who takes notice of all that he gives us will withall take account of us how we imploy it as our Saviour represents in the Parable of the Talents Matth. 25.19 that we may possesse his blessings with fear and trembling And partly for himself that he may rejoyce in his own bounty and goodnesse Psal 104.31 which is not the least part of his happinesse Let us much more take particular notice of such blessings as we receive from Gods hands laying up in our hearts and upon all occasions setting before our eyes the number weight and measure of them as far as we are able to comprehend them as the godly do not only of general and Common mercies as Psal 8.7 8. But besides of particular favours as Psal 18. and 116. As well to the filling of our hearts with the apprehension of Gods mercy towards us to raise them up to an holy rejoycing in him and Dependance upon him as also to quicken us to all chearfulnesse in duties of obedience unto which we are tied by as many obligations as we have received blessings from him and for which we may rest assured of our reward hereafter upon that experience that we have of Gods bounty in that which we have received already Those pleasant trees wherewith Paradise was so plentifully furnished God made to grow not onely out of the Earrh but besides in that particular place yea we may add farther in that very Order and Manner wherein they grew So that we may hence 2. Observ Every plant on the face of the Earth growes where and in what Manner and Order God appoints it Observ 1 NOt onely the Gourd which sprang up over Jonah's head Jonah 4.6 which was an extraordinary and miraculous work of God but even the trees and herbs which spring ordinarily out of the Ground God makes to grow Where and How he pleaseth This must needs be so seeing it is onely God that gives them their body and in whom they as well as all things else consist whence it is that we see that many of them cannot be made to grow where man will but where God hath fitted them with a soil and temper of aire agreeable to their natures This leads again to the consideration of Gods Providence and Mercy to us in those things which nature produceth It is not the Earth or the Heavens much lesse humane culture but Gods Blessing by them that makes the grasse to grow in our pastures the Herbs in our Gardens and the Trees in our Woods of which though all the Earth were full yet our grounds might be empty without Gods speciall blessing The Trees and Plants that God furnished Paradise withall were both delightfull every way both to the eye and taste and usefull too and good for food and the variety of them such as no kind of desirable fruit was wanting but was to be found in Paradise so that Gods bounty unto man overflowes to admiration Whence 3. Observe Gods Bounty abounds unto men not onely to the Supplying of their Necessities but also for their Delight Observ 2 HE gives wine to chear mans heart and oyl to make the face to shine as well as bread to strengthen his heart Psal 104.15 So that he bestowes all things abundantly to enjoy 1 Tim. 6.17 And this he doth partly to set out his All-sufficiency and kindnesse to man the more when it is apprehended so many waies by every sense whereunto every different object brings in as it were a new evidence and Testimony of his overflowing
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
did Whence 4. Observe Man may lawfully use that Power over the Creatures which God Himself hath put into his hand Observ 4 IF Joseph might use the power which Pharaoh gave him over his Subjects Gen. 41.45 much more may men make use of that power which God hath given them seeing he hath in his hand power over all his own works which therefore he may bestow where he pleaseth and is pleased to bestow on men for the farther magnifying of his goodnesse and favour towards them Only seeing it is a Power which we have not by our own right but by deputation from him in whom it is founded originally our care must be to use it within the bounds limited by Him who gave it not vainly for ostentation but Soberly and Moderately and to the ends for which it is given which must not be so much for the advancing of our selves as for the good of the Creature But why did not God give the Creatures their names himself seeing that power was Originally founded in him and seeing He best understood the Nature of every Creature and consequently could best fit them with names suitable thereunto The Reason we have partly seen And may hence 5. Observe God is pleased to honour men so far as to employ them in many things which of right belong unto and might be done by Himself alone Observ 5 THus whereas it is his Spirit by which the face of the earth is renewed Psal 104.30 that is by which all Creatures are propagated in their kinds yet he is pleased to make use both of men and beasts as his Instruments in their propagation And whereas he only governs the World in Righteousnesse yet he makes use of men in the Government thereof whom he sets upon his Throne Graces with his Titles and arms with his Scepter as although it is he alone that is the Shepherd of Israel Psal 80.1 yet he sets up David his servant to feed Israel his Inheritance Psal 78.71 yea in things spiritual although all are taught of God Isa 54.13 yet he committed the dispensation of his Word to the Tribe of Levi and his Ministers that succeed them to teach Jacob his Judgments and Israel his Law Deut. 33.10 Insomuch that he gives them the title of Fathers unto such as are begotten anew by the Gospel 1 Cor. 4.15 although the work of Regeneration be the Effect only of his own Spirit And this he doth 1. To encourage men to his service in honouring them so far as to make them his follow-workers 2. To unite men the more in love one to another 3. To encrease their reward hereafter by the faithful employment of their Talents for the advantage of their Master from whom they received them Matth. 25.21 23. VERSE 20. ANd Adam gave names An evident Argument of Incomparable Wisdom in him who understood their natures at the first view better then we do now by all our observation after so large experience and was able at an instant to find out fit names for them whereas the finding out of apt names and terms in Languages requires much Judgment and Learning This Wisdom seeing it was not gotten by use and experience must necessarily be infused immediately by God Himself To the Fowl of the Ayr and to every beast And to them only For neither could the Fishes of the Sea be brought to him without a miracle neither was it to any purpose for Adam to seek for a companion for himself amongst them which could not live with him in the same Element But for Adam was not an Help found Neither in Gods Judgment nor in his Own who the more he considered and knew of the nature of the Creatures the more unfit he found them for his Society for which he easily found that God had never Created them It is true that they were and might be useful to him some other way as they are now unto us many wayes according to the several abilities which God hath given them But for Propagation which could not be but by another Sex of the same Nature with Man or for continual and comfortable commerce they were utterly unfit so that there wanted another helper to Man then was to be found amongst any of those Creatures that God had yet made In that none of those Creatures which God had made for other Ends was fit to be an Helper and Companion for Adam we may 1. Observe No Creature Can or Ought to be applyed to any other use then that for which it was first Created and Ordained by God Observ 1 EIther in that disposition or fashion that God hath given them in their Creation as the Earth to stand still the Waters to flow the Heavens to move Men and Beasts to walk and Birds to flye c. Or in such alterations by the Art and Industry of men as God hath made them capable of As Iron and Steel to cut silver and brasse to give a found barren ground to become fruitful by manurance the Stock of one plant to nourish the Graft of another and the like Beyond which they cannot be carried by any Art or Labour of Man who cannot make straight that which God hath made crooked Eccl. 1.15 That whatsoever God hath made might be for ever so that nothing might be put to it nor any thing taken from it Eccl. 3.14 And thus it must needs be 1. Because he hath made all his works in Wisdom Psal 104.24 and to alter them from what they were first appointed were to make them worse 2. That Gods Soveraignty may be acknowledged when the Rule and Law which he hath given the Creature remains unalterable when all things continue according to his Ordinance Psal 119.91 that all flesh may fear before him 3. For avoiding Confusion which must necessarily follow by mens altering and changing of all things according to their own pleasure which alters every moment Who are they then that alter the Natural use of the Creature into that which is against nature as the Apostle instanceth in one particular Rom. 1.26 seeking Stability in Uncertain things Inward content in Outward things which were never ordained to fill the heart Eccl. 5.10 Good in Evil and the like Whereby 1. They endeavour to Crosse the Law that God hath set in Nature 2. Abuse both the Creatures and the Power that he hath given man over them 3. And failing in their end at length shew themselves fooles in striving against the stream More particularly to take the words Positively as they are laid before us That none amongst the Beasts or Fowles could be found to be a fit companion for Man We may 2. Observe Beasts are not fit nor can be made Comfortable companions for men Observ 2 AS wanting the meanes of Commerce both by Reason and Speech and having nothing to speak of common with men if they had them both neither in their Chief Employments wherein they are or ought to be exercised nor in the Rules by which they
OBSERVE Christ in the dayes of his flesh was in his own Person wounded and bruised by Satan and his instruments Observe 26 THat he was wounded and bruised all the persecutions which he endured in the whole course of his life but above all his death on the crosse do sufficiently testifie and that he suffered those things by the hand of Satan and his Agents appears not only by the consideration of the persons by whom he was persecuted who as our Saviour testifies being of their father the devil fulfilled therein the will and and did the deeds of their father John 8.41 44. but is more especially manifested by Satans actual possessing of Judas who as we know contrived the plot and had the greatest hand in the acting of the meanes by which our Saviour was brought at last to his death John 13.27 Luke 22.3 Let none of Gods children either hope to escape persecutions seeing the servant is not greater then his Master Mat. 10.25 or be much troubled at them 1. Having Christ himself and so many holy persons of whom the world is not worthy our companions in them 2. Seeing they are sanctified in Christs person 3. And our selves are by them made conformable to him which is the head Phil. 3.10 according to Gods owne decree Romanes 8.29 4. Who can easily and will certainly cause all such persecutions to work together to our good Rom. 8.28 making use of them to purge out our sins at present Isa 29.9 to make us more pliable to Gods Will and careful of performing our duty Psal 119.67 71. more frequent and fervent in prayer and the like 5. And in them gives us more experience of his love 2 Cor. 1.5 and comfort in the midst of them Rom. 5.3 besides the encreasing of our reward hereafter This bruising of Christs heele we see is also a part of Gods decree for when God saith it shall be so we cannot deny but he decreed it Whence 27 OBSERVE Christ suffered nothing in his person but what God himself had before determined and decreed Observe 27 SO Saint Peter tells us in expresse termes that all that he suffered from Judas his betraying of him till he was crucified was determined by the counsel and foreknowledge of God Acts 2.23 and 4.27 28. much more were the agonies of his soule wherein he wrestled with the wrath of God determined by God seeing he laid them on him by his own hand For it pleased the Lord to bruise him and to put him to grief saith the Prophet Isa 53. â—0 1. Neither indeed was it possible for any evil to befall him but that which God had not determined to bring upon him seeing there is no evil in the city which he hath not done Amos 5.6 2. Neither have we any other ground of strong consolation to our selves in Christs sufferings but from hence that as he willingly poured out his soule to make it an offering for sin Isa 53.10 so he did it by the will and counsel of his Father who therefore cannot but accept that ransome which himself had appointed But this wound of Christs was only in his heele which therefore touched not his life seeing it came not near to any vital part so that Christ though he was bruised in that conflict yet was not overcome or destroyed by Satan but survived and his life remained whole in him still Whence 28 OBSERVE Though Satan by Gods permission wounded our Saviour Christ yet he could not conquer or destroy him Observe 28 IT was no part of Gods intention in Christs sufferings that he should be kept under by them therefore he would not leave his soule in the grave Psal 16.10 for then we had been yet in our sins 1 Cor. 15.17 and so the counsel and purpose of God concerning mans redemption which was the only thing intended in the sufferings of Christ had been wholly frustrated Nor was it possible that Christ should be held under by death Acts 2.24 seeing he was able by the Power of his Godhead to take up his life again as easily as he willingly laid it down as himself affirmes John 10.18 But this bruising of Christs Head implies not only the sufferings of Christ in his humane Nature in his own Person but withal the afflictions of his members which are also called the afflictions of Christ Col. 1.24 so that we see throughout this whole Promise Christ and his members are spoken of as one It is One seed betwixt which and Satan God will put this enmity that is Christ and all that are Christs and the bruising of Christs heel is the afflicting of him and of his children Whence 29 OBSERVE Christ and all that are members of his body are one Observe 29 ONe house Eph. 2.20 21. one vine John 15.5 one body 1 Cor. 12.27 in so much that the Church is called Christ 1 Cor. 12.12 The reasons may be 1. God who is One delights in unity which he therefore aimes at in his Church Job 17.22 23. as being nearest to perfection 2. By this meanes he can most easily communicate unto them all things both his graces Eph 4.15.16 and merits both of his sufferings and righteousnesse 3. And can likewise most easily rule and govern it as the whole body we see is easily guided by the Head First let it comfort all Christs members 1. In their advancement to be made members of Christ and thereby sons of God 2. In respect of their security Eph. 5.23 Zach. 2.8 3. In their assurance of supply in all manner of blessings both spiritual and temporal and that for eternity Secondly let it fill the hearts of all those that persecute Christ in his members with feare and trembling wherewith Christ terrifies Paul from heaven Acts 9.4 5. wherein they discover 1. Their impiety that take up armes against Christ himself 2. Their folly as being assured to be foiled and utterly ruined at the last Thirdly let it move us to be zealous for Christ our Husband nay our Head as Elijah was for God 1 Kings 19.10 and David Psal 119.139 1. For his honour Psal 69.9 2. For his children 2 Cor. 11.29 3. For his truth Jude 3. sensible of any evil done unto any of these see Psal 119.158 and rejoycing in their advancement Fourthly let us that draw so near unto Christ walk worthy of him in all holy conversation 1. Because he will be sanctified in all that come near him Levit 10.3 2. Because the scandals of our sins reflect upon him Rom. 2.24 It hath been noted that the bruising of Christs heele implies the sufferings of Christ in his members as well as in his owne Person and both of them by Gods decree Whence 30. OBSERVE The members of Christ may and shall suffer by the malice of Satan and of his instruments Observe 30 OF this truth our Saviour himself assures Mat. 24.9 and Rev. 2.10 and all experience makes it good Hebrewes 11.36 37. Reasons 1. Satans power Eph. 6.12 when God le ts loose the
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
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
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
they did before and evil they knew experimentally to their own shame and sorrow And now lest he put forth his hand and take also of the tree of life An imperfect speech intimating one special reason why God drove man out of Paradise to prevent his further sin by profaning that holy Ordinance in eating of the Tree of Life which he had now no right unto having broken the Covenant whereof it was the seale and which he was as likely by the policy of Satan to be drawn unto as he had been before to eat of the forbidden fruit And live for ever Which Satan might suggest and man might as easily believe as well knowing that this tree had that vertue though it were now of no efficacy by mans breach of the Covenant VERSE 23. THerefore the Lord God sent him forth from the garden of Eden The place of pleasure and store-house of plenty how he sent him out whether by expresse command or otherwise it is not material To till the ground from whence he was taken An hard task considering what curse God had laid upon the earth and how unprovided he was of all necessaries for that imployment And yet no wrong to Adam who was no heir to Paradise being created out of it as is evident by this expression and is now put into no worse condition then that in which he was created God we see then considers Adams weaknesse and therfore in mercy towards him to prevent his falling into a second sin shuts him out of that place where he might have allurements to draw him into it Thus even his judgements are still tempered with mercy but the Observation to be drawn out of the Consideration thereof in general we have handled already more particularly We may 1 OBSERVE God oftentimes with-holds from us or deprives us of many blessings for our good Observe 1 HEnce Agur desires that God would not heap wealth upon him lest he should forget God Prov. 30.9 The Psalmist found that prosperity made him secure but when God his his face it put him to his prayers Psal 30.6 7 8. hence he professeth that God had afflicted him in faithfulnesse Psal 119.75 1. To keep him in a right way Ps 119.67 2. To quicken him unto prayer Ps 116.4 3. To take off his minde from the world See Ps 73.25 that we might prize God and Christ and heaven at an higher rate 4. Sometimes he doth it to make our faith and sincerity more evident to the world as he dealt with Job 5. Perhaps to do us more good at the last as he dealt with him Let this consideration quiet our hearts in wants and losses remembring that all things are ordered by God who 1. Is good and doth good Psal 119.68 2. And turnes all things to good to those that love him Rom. 8.28 3. And knowing the frame of our hearts better then we our selves foresees that those things which he with-holds or takes from us would corrupt us though we our selves discern it not at present The Lord knew and considered that our Parents had already fallen into one sowle sin and therefore concludes upon good grounds that they would be as ready to fall into a second and gives unto us thence sufficient warrant to 2. OBSERVE When men have once broken out into one sinne they are in danger to fall into any other Observe 2 NOt only wicked men who work all uncleannesse with greedinesse Eph. 4.19 and sell themselves to work wickednesse 1 King 21.25 but even the godly as appeares in Lots falling from drunkennesse into incest Gen. 19.32 and Davids adding of murther to adultery 2 Sam. 11.4 15 17. Reason 1. Every man hath within him the root of every sin 2. And having once broken the bond of obedience hath nothing to hold him in 3. And hath his heart weakened by the very act of sinning as any part of the body is by a stripe or wound that it hath received 4. And Satan having prevailed upon us in one assault is thereby encouraged to attempt us with more violence afterwards as we have seen in his tempting of Eve Beware of giving the water passage though never so little he that standing on an high place hath lost his footing knows not where to stay himself Blessed is the man that feareth alwayes Prov. 28.14 Let it move us having been overtaken by infirmity to repent speedily and seriously to stand carefully upon our guards and to pray fervently Lest if we wax bold and secure God in his justice leave us to our selves and we be overtaken as St. Peter was Luke 22.33 3â— Well the Lord knowing Adams weaknesse to prevent his falling into a second sin shut him out of Paradise and thereby took away the occasion that might have been a meanes to draw him thereunto Whence 3. OBSERVE God as he alwayes foresees so oftentimes he prevents mens falling into sin Observe 3 SUrely he that alwayes knows the thoughts of men afar off Psal 139.2 and hath before him all the opportunities that may be presented unto them to allure them unto sinne and all the purposes and policies of Satan that labours to ensnare them must needs know what sinnes they will fall into and therefore may be able to prevent them which he doth often in his own children as he with-held David from spilling of Nabals blood 1 Sam. 25.32 33. and from killing Saul 1 Sam. 24 5. And many times in wicked men for preventing of mischief to his own children as Jeroboam from seizing upon the Prophet 1 King 13.4 the children of Israels violence from Moses and Aaron Numb 16.42 Herod from destroying Christ Mat. 2.12 13. Let all the godly take special notice of this special act of Gods providence in preventing their falling into divers sinnes whereof they may finde 1. The roots in their own hearts 2. They feele the motions of divers inordinate lusts the quenching wherof that they break not out into open acts must needs be acknowledged to be Gods act somtimes awakning our own consciences to prevent the farther growth and breaking out of lusts that have taken fire into an open flame as in Davids case 1 Sam. 24.5 sometimes causing his spirit within us to fight against these lusts of the flesh Gal. 5.17 otherwhiles giving us seasonable warnings out of his word which kept in David from persisting in that discontented humour against the acts of Gods providence Psal 73.17 which he acknowledgeth to be Gods holding of him by his right hand verse 23. And lastly by removing occasions and taking away opportunities of producing sin into act Now to prevent Adams further sinning by eating of the Tree of Life God casts him out of the garden of Eden where the Tree of Life stood that he might not have that allurement before him to tempt him and to give him opportunity to commit that sin Whence we may 4 OBSERVE The surest way to prevent mans falling into sin is to be farre from the allurements that might entice
him c. p. 105 God gives Bountifully p. 106 Gods blessings upon his Children ought to be remembred in Particular p. 107 Verse 27. Gods Purposes and Promises are all Yea and Amen p. 109 Gods Special Favours ought to be often Remembred ibid. The Distinction of the Sexes of Man and Woman is ordained by God Himself p. 110 Verse 28. It is by Gods blessing that Man must be sustained and upheld p. 110 God will have men to take notice of the Blessings that he bostowes upon them p. 111 God can easily bring Multitudes out of One p. 112 All men and Nations are of one Blood and have but one Father ibid. Mans Replenishing the Earth is by Special Command from God p. 113 Those that have Possessions in the Earth may so manure them that they may be useful and fraitful p. 114 All the Creatures of the Earth are the Servants of Man ibid. Verse 29. God created Man without Means p. 117 That God that hath given us life will give Means to preserve our life p. 118 Gods goodnesse in supplying us with necessary provision requires special observation p. 119 Men that have the greatest Possessions in the world must receive their Allowance from Gods Hand ibid. Mans Food is the gift of God p. 120 All the provision that God hath allowed Man for his Food is drawn out of the Earth p. 122 God doth strangely counterballance our Honours in all his dispensations unto us p. 123 Plain and Ordinary Fare may and ought to content the best amongst men ibid. Gods Allowance of Food to Man is of great variety p. 125 God gives us not our Provisions at once but by a continual Supply ibid. It is onely by Gods Decree and Blessing upon the Creatures that they have strength to nourish us p. 126 Verse 30. God allowes Sufficient Provision for the Creatures that he hath made p. 127 Men and Beasts are allowed by God the same Provisions of Food c. p. 128 Verse 31. The whole Frame of the Works which God made in the Creation of the VVorld is perfectly good p. 129 CHAP. II Verse 1. IT must be our Care to observe how God Disposeth and Ordereth that which he hath wrought Page 3 The Creatures that God hath made are to be looked on as an Army arrayed in an excellent and well composed Order ibid. God perfecteth every work that he takes in hand p. 4 Verse 2. God Commands nothing but that which is Convenient p. 6 God makes his Lawes Equal and Reasonable ibid. God Creates no more then what he made in the Beginning p. 7 God ceaseth not from his Works of Providence c p. 8 Verse 3. The Worship of God ought to be Mans first and chief care p. 13 God makes great account of the Sanctifying of his Sabbaths p. 14 The Sabbath Day is a day of Blessings ibid. The Sabbath is a Day of Rest set apart to an Holy Use ibid. The Law given by God to observe the Sabbath Day is Perpetual p. 18 Meditation in Gods Works is a Christians chief Exercise p. 19 Verse 4. He that gives things their Being may Order them as he will p. 21 When we mention the Being of the Creatures we ought to Remember Him that made them ibid. Verse 5. Every Herb and Plant is Gods Creature p. 22 The Mercies of God must be taken Notice of ibid. That which is brought to passe without ordinary Means must needs be wrought by the Power of God ibid. There can be no Rain on the Earth unlesse God send it p. 23 It is by Rain from Heaven that all the Herbs and Plants on the Earth do grow ibid. God makes use of Mans Labour to cherish the Fruits of the Earth p. 24 The Fruitfulnesse of the Earth comes onely by Gods Blessing p. 25 Verse 6. God wants no Means to effect whatsoever he will p. 26. God can bring things to passe without any Means at all ibid. Gods power is never clearly discovered till all Means be removed p. 27 Every Creatures ought to be useful unto that from whence it is produced ibid. Verse 7. The Substance of Mans Body is exceeding Base and Vile p. 28 God hath framed Mans Body into aa excellent piece of work p. 29 The Soul of Man comes Immediately from God himself p. 30 The Life of Man consisting in the union of the Soul with the Body hath a very weak foundation ibid. The Life of Man is onely by his Soul pag. 31 None worthy the Name of a Living Soul but he that lives by a Reasonable Soul p. 32 Verse 8. The Fruitfulnesse of one part of the Earth above another is from God Alone p. 34 Man can have no more title to any part of the Earth then God allowes him page 35 God bestowes upon men his Best and Chiefest Blessings p. 36 Verse 9. God takes Special Notice of all things that he bestowes upon us p. 39 Every Plant on the Earth growes where God Appoints it p. 40 Gods Bounty abounds unto men ibid. It is usual with God to mix delights and pleasure with usefulnesse and profit in all his blessings p. 41 The best amongst men have need of Outward Means to put them in mind of their Duties p. 42 Spiritual and Religious Duties ought to be remembred in our Employments in the things of this Life p. 43 Gods Commandements ought to be still before the face of his Children p. 44 God teacheth his Children by things of Ordinary and Common use ibid. God engageth himself by his Word to do us good p. 45 The continuance of Present and hope of future Life are assured by Gods Providence p. 46 All Gods Promises must be understood under the Condition of the performance of our Obedience p. 47 Good and Evill are bounded and limited only by the Will of God ibid. Verse 10. Gods Blessings are every way Compleat and Perfect Page 49 Springs and Rivers of Waters are not the least of Gods Mercies ibid. Verse 11. Gold is a Creature of great Price with Men. p. 50 God is none of the Creatures in which our Happinesse consists p. 53 Verse 15. Every Son of Adam is bound to some Employment or other in a particular Calling p. 55 Mens Callings and Employments are by Gods Own Appointment p. 57 Duty and not Gain should be the Ground of the undertaking of all our particular Callings p. 58 Mans Labour at last redounds unto himself p. 60 Mans Employment ought to be in those places where it is most needed ibid. The Labour of man makes nothing at all but only by his Husbandry c. p. 61 Verse 16. Experience of Gods goodnesse is the best Means to encourage us to chearful obedience unto Gods Will. p. 64 Mans Labour about the things of this life gives him good title unto that which he enjoyes p. 65 All Mans labour is for his own good ibid. The best way to quiet our hearts in what we want is to set before our eyes what we do enjoy p.
Psal 119.67 71. 4. Judge nothing of mens condition till we see the end Psal 37.37 VERSE 20. ANd Adam called his wives name Eve Chavah in the Original that is living Imposing of names is a token of authority as we have observed in Adams giving names to the creatures but in this name given to his wife he seemes besides to manifest his faith in the Promise of the Messiah by which he was delivered from death and in whom he and his posterity should live for ever Thus God notwithstanding the heavy curse denounced against Adam for his rebellion yet leaves him a promise to support him and gives him an heart to embrace and stay himself upon it Whence 1 OBSERVE God leaves not his children without meanes to support them in their worst condition Observe 1 IN dangers threatened and feared as in Jacobs case Gen. 32.5 11.28 in afflictions felt as Psal 119.50 52 92 93. Job 19.25 in temptations 2 Cor. 12.7 8 9. Luke 22.31 32. in spiritual agonies as in our Saviours case Luke 22.43 and when men are upon the point of despire Psal 73.10 11. Reason First all things are managed by God who 1. Is in his nature full of compassion Psal 113.8 13. 2. Hath a peculiar interest in his children Is 43.1 2. and 63.16 compared with ver 9. 3. And is much honoured by his faithfulnesse in remembring his Covenant made with them Psal 106.45 and in Perfecting his strength in their weaknesse 2 Cor. 12.9 4. And his aime is not to destroy his servants Hos 11.8 9. but to purge them Isa 27.9 and to cause them to walk more warily in their way see Psal 119.67 A singular comfort to the godly Psal 23.4 and 73.23 and that of which they stand in great need 1. As being to encounter with many enemies Psal 119.157 and potent not only men Psal 22.13 and 59.13 but Satan himself Eph. 6.12 2. Being themselves weak Psal 22.6 and 142.6 and apt to be discouraged Psal 75.13 But let this support our hearts 1. That God hath taken charge of us and given Christ to be the Saviour of his body Eph. 5.23 out of whose hand no man can pluck us John 10.28 29. 2. Is found by experience to be near unto us though we see him not as David found and comforts himself therewith Psal 119.150 151. even a present help in time of trouble Psal 46.1 Let that consideration quiet our hearts and encourage us to his service But it is farther worth our observation that the first step that Adam makes towards God is the embracing of his Promise by faith Whence we may 2 OBSERVE The grace which God especially works and preserves in his childrens hearts is faith Observe 2 JOhn 6.29 that is it which Christ prayes for in Peter that his faith may not faile Luke 22.32 that is the scope of the Gospel Rom. 1.16 and 16.26 and in which we are exhorted to stand fast 1 Cor. 16.13 Acts 14.22 Reason 1. It is of all other graces most generally necessary and useful as by which we are united unto God by Christ see Psal 73.25 28. and by which we live in Christ Gal. 2.20 2. By which we are justified before God 3. Made his children Gal. 3.28 4. By which our hearts are purified Acts 15.9 5. By which we quench the fiery darts of Satan Eph. 6.16 Secondly By it we must glorifie God Rom. 4.20 setting to our seale that he is true John 3.33 Thirdly it is the mother of all Graces Love Humility c. see 2 Pet. 3.5 Fourthly that which must season all our services which are not accepted without it Heb. 11.4 6. especially our prayers James 1.6 And Fifthly supplies us with all our comforts Rom. 5.23 Psal 116.10 and encourageth us to all our duties Psal 119.166 Labour above all things to get and preserve faith 1. As most useful as we have seen 2. Hardest to be obtained as apprehending things incredible and which natural reason must needs oppose 3. And that against which Satan above all bends all his strength The meanes both to obtain and preserve it are 1. The gaining of the true knowledge of God out of his Word Psal 9.10 Rom. 10.17 2. The laying up in our hearts and frequent meditation on Gods Promises with holy David Psal 119.11 97. and 130.5 3. The careful observation of acts of Providence answerable to the Promises Psal 77.10 11 12. 4. Earnest prayer Luke 17.5 for faith is only Gods gift We may yet further observe in what manner Adam embraceth this Promise from God and builds upon it as upon a thing certain and real in so much that he as in remembrance of a mercy received preserves the memorial of it in his wives name So that we may thence 3 OBSERVE Gods Promises must be embraced by faith as real performances Observe 3 THerefore we finde that in the believers bea rt they produce the same effect as if they were already enjoyed Joy John 8.56 Psal 16.9 10. comfort Psal 119.49 50. insulting over enemies and despising dangers Psal 6.8 This indeed is the power of faith that it is the substance of things hoped for Heb. 11.1 that it apprehends things that are to come as if they were in being which it doth without errour as without errour God calls the things that Are not as if they Were Rom. 4.17 Reason 1. It may well be seeing in Gods Will things have a Being though they have not yet a Subsistence for by him all things consist Col. 1.17 and not only By him but In him Acts 17.28 2. And it is fit it should be so that faith might have a firme foundation as being given us by God both that thereby we may glorifie him Rom. 4.20 setting to our seale that he is true John 3.33 and Almighty Rom. 4.21 and besides may have in our selves strong consolation Heb. 6.18 Let us then so ground our faith upon Gods Promises as if we enjoyed that which we hope for having our conversation in heaven Phil. 3 20. rejoycing with joy unspeakable and full of glory 1 Pet. 1.8 enduring the crosses and shame of the world Heb. 12.2 and rejoycing in tribulations Rom. 5.3 To testifie his faith in Gods Promise and to keep fresh in memory that great mercy Adam points at it in the name that he gives his wife when he calls her Chavah that is living Whence we may 4 OBSERVE A godly man must be careful to preserve memorials of great mercies Observe 4 TO this end God ordained the Sabbath and divers other festivals as likewise did the Church in imitation of him Hester 9.20 21 27 28. for the same end they gave names to the places where those mercies were performed 1 Sam. 7.12 2 Chron. 20.26 upon the same ground God appoints a pot of Mannah to be kept in the Tabernacle to remember posterity of that miraculous feeding of their fathers with bread from heaven Exod. 16.33 Reason 1. It is the maine end which God aimes at in his works to
have them remembred Psal 111.4 2. And is of great use to us Psal 78.7 3. Who are apt of our selves to forget them Psal 106.7.13 Let it move us to revive the memory of special mercies to our selves or the Church in general 1. By recording them 2. By meditating on them often 3. By relating of them to posterity Psal 78.96 as being of special use 1. To strengthen our faith 2. To increase and inflame our hearts with Gods love 3. To quicken us to our duties 4. To support us in temptations Again the remembrance of this mercy Adam preserves in the name that he gives his wise and thereby teacheth us what use to make of the names we give So that we may 5 OBSERVE It is fit in giving Names to make choice of such as may give us withal something for our instraction Observe 5 OF this God himself gives us a precedent in changing Abrahams and Sarahs name Gen. 17.5 15. and Jacobs Gen. 32.28 in giving Solomon his name 1 Chron. 22.9 and the name of Jesus to our Saviour Mat. 1.21 which holy persions have followed Gen. 21.3 6. and 29.32 Reason 1. We need all helps to minde us either of Gods mercies and acts of his Providence or of our own duties which God himself implied in causing his people to write the Commandments on the posts and gates of their houses Deut. 11.20 and to make fringes to their garments to put them in minde of them Numb 15.38 39. 2. And there is no readier meanes to minde us of such things then our names which we have daily in our mouthes and memories VERSE 21. UNto Adam also and to his wife did the Lord make coats of skins and cloathed them How he made them or of what skins whether of any beasts or whether he made the skins as well as the garments seeing the Spirit of God hath not revealed it is presumption and vaine curiosity to enquire Only we may hence 1 OBSERVE The very cloaths that we weare are Gods provision Observe 1 THerefore Jacob expects them from him and acknowledgeth them to be his gift Gen. 28.20 and our Saviour assures us that God takes care to provide them Mat. 6.30 It is true that he brings in to us this as well as other provisions by meanes as by the parents care 1 Sam. 2.19 or liberality of charitable men Job 31.19 20. or by the providence and industry of good husbands and housewives Prov. 31.21 22. but they are but the hands that reach out unto that which they take out of Gods store Reason 1. Because the earth and fulnesse thereof are all his Psalme 24.1 The beasts whose wool and skins are the materials of our garments and the earth that of which we get our linen as we do our bread 2. It is fit it should be so that fetching all from him we might returne all to him again whose care for us exceeds that of our own parents as David acknowledgeth Psal 27.10 1. Serve him faithfully that feeds us and cloaths us and supplies us with all the comforts of our lives 2. Honour him with that which himself bestowes This we do First when we seek all at his hand Phil. 4.6 casting our care on him who careth for us 1 Pet. 5.7 1. Who can Numb 11.23 2. And will supply us Mat. 6.30 3. And that freely Secondly when we use our cloaths for the ends and within the bounds limited by God that gives them For necessity not for pride or for distinction of sexes Deut. 22.5 or degrees Luke 7.25 which whosoever exceed see their judgement Isa 3.18 24. Thirdly praise him for all Job 31.20 But we see that though God provide our first Parents cloaths yet they are of the poorest and basest materials serving rather for necessity to cover their shame and defend them from the injury of the weather then for ornament and bravery Whence 2. OBSERVE Necessary provision is as much as we can look for at Gods hand Observe 2 AS much as we are warranted to ask even bread for the day Mat. 6.11 food and cloathing which is all that Jacob craves Gen. 28.20 or Agur Prov. 30.8 wherewith we ought to content our selves 1 Tim. 6.8 and as much as is promised Psal 37.3 or as God gave his children in the Wildernesse See Deut. 29.5 6. Reason 1. That is as much as we can use Eccl. 5.11 2. And is best for us 1. For health of our bodies Eccl. 5.12 2. To fit us for employments 3. And to keep the minde in a right frame See Luke 21.34 4. And for supporting of community which must necessarily be much hindered by excesse in food and cloathing First desire no more then necessaries with Agur and Jacob Seeing 1. More then that would but encomber us 2. Might perhaps ensnare us 3. And must encrease our account at last and cannot be made use of for our selves This indeed will be our peace when our desires are moderate and limited by the bounds of such estates as God hath allotted us Secondly let no man be discontented at a mean condition 1. Which is more then he brought with him into the world or shall carry with him out of the world 2. Or then he is worthy of by any desart of his own 3. And as much as God in his wisdome thinks fittest for us who knows and loves us better then we do our selves These skins wherewith God clad our first Parents must needs be stripped from the bodies of some beast or other unlesse we conceive that God created them extraordinarily for that purpose at least those garments that ordinarily men use we know are borrowed from them So that we may thence 3. OBSERVE Our cloaths for the most part are but borrowed from other Creatures Observe 3 THe fleece the material of the cloth we make is shorne from the sheeps back Job 31.20 Prov. 27.26 our linen we draw out of the bowels of the earth cotten wools we borrow from the trees silks and velvets are but the webs of poore wormes Reason 1. To humble and keep our hearts low when we consider that we have nothing but what we borrow and that of our basest vassals 2. To move us to take care of the creature without the hep whereof we must needs starve for hunger and cold Who are they then that lift up their hearts in pride for the bravery of their cloathing which 1. Is but the body of mens shame 2. Adornes but the outward man which is least set by See 1 Pet. 3.3 4. 3. Wherein the meanest of the creatures excel us Mat. 6.29 4. Whereby we walk contrary to God glorying in that which he hath ordained to humble us VERSE 22. ANd the Lord God said Not vocally but mentally he considered Behold the man is become as one of us Ironically scoffing at Satans vaine promise and mans as vaine credulity the falshood and folly whereof were manifested by a quite contrary event To know good and evil Of good they knew lesse then