fountain from whence they flow so that there cannot be too much care used to set God before men in all the dispensations of his mercies since they are so apt of themselves to forget him The womans last failing in this first part of her answer is manifested in the manner of her expression which she useth when she mentions Gods grant of the free use of the fruits of the Garden of which she speaks in so bare and cold a manner that she clearly discovers at how low a rate she valued it in her heart For whereas God in his grant expresly mentions every tree of the Garden of which he gives them liberty to eate freely as we render that significant phrase in the Hebrew eating thou shalt eate she minceth it in her relation to Satan affirming barely and coldly that they did eat of the trees of the Garden concealing those two circumstances that set out the largenesse of the gift This failing of hers gives occasion to 5. OBSERVE Gods mercies ought not when they are spoken of to be represented in cold and weak expressions Observ 5 THus indeed we finde godly men when they have occasion to speak of any mercy to mention and set them out in such a manner as if they poured out the very affections of their soules with their words as David doth Psal 103.3 4. sometimes calling upon and stirring up others to do the like Psal 145.7 sometimes expressing and setting out the blessings themselves with all the varietie of words and phrases that they can devise as we may see in Moses his Song Exod 15. and Deborahs Judges 5. otherwhiles by occasion of remembring one mercy gathering together heaps of other mercies of like kinde as Hannah doth in her prayer 1 Sam. 2.1 and the blessed Virgin in her thanksgiving Luke 1.46 At other times discovering the fountain whence those blessings flow Gods free Mercy great Goodnesse c. Psal 145.7 and to enlarge the mercies the more setting out the unworthinesse of them that receive them as David doth 2 Sam. 7.18 and Saint Paul 1 Tim 1.13 And this they do 1. Because they having their hearts enlarged in the apprehension of them inwardly cannot but speak as they think of them 2. It is our duty to advance the Lord by all the meanes we can that his Name alone may be excellent Psal 148.13 and great Mal. 1.11 now nothing advanceth his Name more then his mercies which therfore must be set out as the mercies of God high and without comparison 3. When all is done and we have made use of all our Art and abilities to set out Gods mercies in the largest manner that we can devise all our words come infinitely short of the full extent of those things which we desire to represent 4. In the mean time while we strive to set out things in the fullest measure we warme our own hearts and quicken our affections the more and fill our hearts with the greater admiration of those things which exceed all our expressions VERSE III. THe woman in this verse which containes the second part of her answer to Satans question coming to speak of the interdiction of the tree of the knowledge of good and evil of which she was demanded it is worth our observation to take special notice how she riseth in her phrases and expressions which we shall finde farre different from the stile which she had used in setting out the grant of the use of the rest of the fruits of the Garden of the former she speaks in a scant and weak manner of the interdiction she speaks fully and strongly as will appear in the particulars For first in this she mentions Gods Name expresly which she had wholly omitted in speaking of the grant Next whereas she in her relation of the grant leaves out two special termes which God had used in giving it herein speaking of the interdiction he expresseth at least all or perhaps more then God had spoken at least more then Moses had related him to have spoken and questionlesse more then Satan had demanded So that by these different manners of expression she plainly discovers the thoughts of her heart within that she made no great account of Gods mercy in the grant but the restraint and interdiction she took very tenderly Whence 1 OBSERVE Mens words and speeches are usually proportioned according to the measure of the affections of the heart Observe 1 SO our Saviour tells us that out of the abundance of the heart the mouth will speak Mat. 12.34 when Elihu is full of matter and his belly like wine wanting vent Job 32.18 19. observe how large and full of life his expressions are in the chapters following If the heart within be full the tongue must needs be the pen of a ready Writer Psal 45.1 Neither can it be otherwise First because words being ordained to be the meanes of representing the thoughts of the heart within it is agreeable to all reason that they should expresse them in their full proportion as the glasse doth the face Secondly because although the understanding be or at least should hold the raines of the tongue yet the affections adde the spurres unto it as indeed they do many times give the measure to our actions themselves as we run according to our feare sight according to our anger and wake according to our hope and desire and so in many other of our actions Let us then judge of the temper both of our own and other mens hearts and inward dispositions by our expressions although indeed it be more certainly manifested by our actions A spiritual man speaks of the things of the world as he useth them necessarily and sparingly Of spiritual things as of God of Christ of Grace and Glory feelingly and fully See Eph 1.3 on the other side a carnal mans conference of Heaven and heavenly things is rare dry and empty but of worldly things voluntary frequent and large much like Nebuchadnezzars vaunt Dan 4.30 In like manner we may judge of the ebbes and floods of our inward affections by the abounding or scanting and by the strength or weaknesse of our expressions as we do sometimes of the ebbes and floods of the sea by the high rising or low falling of the rivers which run into it And if it happen otherwise as it doth sometimes it is by reason of some natural imperfection It may so happen and doth sometimes that one may have a large heart and a narrow mouth as Moses excuseth himselfe that he was no man of words he means not a man of ready speech Exod. 4.10 sometimes it falls out that by some outward occasion a man is forced to keep in that which his tongue would otherwise be ready to utter as David could and was desirous to have spoken but refrained a while and held his peace even from good for the presence of wicked men Psal 39.2 Thus sometimes the ebbes and floods of the sea are restrained by the violence of
and Goodnesse Observ 9 NOthing but his Mercies and the multitude of his Loving kindnesses Isa 63.7 his meer Love and Pity vers 9. And therefore the Church in her distresse flyes unto nothing but the sounding of his bowels and his mercies Isa 63.15 or to his Truth Psal 89.49 Or to the Respect to his own glory Josh 7.9 which alone is sufficient to move him Ezek. 36.22 The truth is God can neither Owe any thing to his own Creature neither can he be engaged by any desert Job 35.7 seeing when we have done all we are unprofitable servants neither can it be for Gods honour that his Bounty should not be every way free and meerly from Himself out of his own abundant goodnesse Let it quiet all our hearts when the sense of our own unworthinesse seems to cut off our hope and expectation of any favour from God towards us Consider what could move him to make us at first when we were not to give us the Soveraignty over all his Creatures the possession of the whole world nay to give us his own Son Jesus Christ when we were Weak Ungodly and Enemies Rom. 5. The same free mercy which moved him to set his heart upon us at the first will move him to continue his Goodnesse to us still because his Compassions and Truth fail not Lam. 3.22 Nothing can separate us from him but our own departing from him by Unbelief and despising the Salvation freely offered unto us The Title given unto the Woman by God in this place is not to be passed by without observation God calls her an Helper VVhence 10. Observe A Wife is but an Helper to her Husband Obser 10 NOt his Guide for she was Created for the Man not the man for her 1 Cor. 11.9 and that too Inferiour unto him both in dignity and usually in abilities So that she is truly and worthily called the weaker vessel 1 Pet. 3.7 Let both married persons know their places the woman contenting her self with that place in which God hath set her â—d for which He hath furnished her with abilities proportionable without affecting or endeavouring to aspire to the higher place of Government which God hath denyed unto her And let the man so use his place of ruling and governing that he may look on his Wife as his helper so ordering the affaires of the family that she may have employment for those abilities that God hath given her and yet not laying the weight of his affaires upon her shoulders remembring that though she be an Helper yet she is but an helper so that he must undertake the greatest employment in the government of the Family The help that God resolves to Create for the man was a meet help one every way fiited for the office of Assistance for which God intended her Whence 11. Observe A Wife cannot be a good Wife unlesse she be a Meet and a Fit Wife Observ 11 ANswerable if it may be 1. in Blood and Parentage See 1 Sam. 23. 2. In Estate 3. Education 4. Especially in the temper of her Disposition 5. But above all the rest in Religion Seeing there can be no fellowship of Righteousnesse with Unrighteousnesse nor of Light with Darknesse 2 Cor. 6.14 Least of all beween married persons Inequality indeed either in Blood or Estate may occasion either Scorn or Presumption either on the one side or the other unanswerablenesse in Education hinders Fitnesse for Employment Unsuitablenesse in Disposition may cause many jarres and unquietnesse in commerce one with the the other But above all difference in Religion utterly cuts off all manner of Holy Communion in Prayers in Comforts in Counsels for mutuall Edification and Endangers the corrupting of the person thus unequally yoaked as appears in the examples of the Old World of Solomon of the Children of Israel after their return from the Babylonish Captivity Neh. 13.23 For which cause God so precisely forbad such matches to his own People Deut. 7.3 4. VERSE 19. ANd out of the ground the Lord God formed Or rather Had formed as we have seen already It was said before ver 7. that man was made out of the Ground and verse 9. that God made the Trees of Paradise to grow out of the Ground So that there may be perhaps some Emphasis in this Word the rather because it hath He prefixed which is many times Emphatical As if the Holy Ghost pointing at the common Originall both of men and beasts would imply that though the same hand formed them both and that of the same matter yet man and the Beasts were so unsuitable in Nature that amongst all the Beasts there could not be found one that was fit to be mans companion But howsoever this repetition may be taken in for a supply unto the 20th verse of the former Chapter and discovers unto us that the Fowls also were made out of the Earth a Circumstance altogether omitted in that pace And brought them to Adan How it is not expressed the phrase implies no more but this that they all presented themselves before Adam as their Lord and that by Gods speciall appointment as it were to do him Homage And this was done questionlesse before Eves Creation as well that she might acknowledge that the Soveraignty over the Creatures was in the Man seeing he onely gave them their names as that the man by the survey of the Creatures might take notice of their unfitnesse to be his Companions and consequently the necessity of Creating the Woman before God undertook the work might appear to Adam himself To see what he would call them By that means in a sort to take possession of his Lordship over them for imposition of names implies a kind of Soveraignty Thus Pharaoh when he admitted Joseph into his service gave him a name and when Pharaoh-Necho set up a new King in Jerusalem he gave him a new Name 2 Chron. 36.4 to manifest that he was to acknowledge him to be his Lord And names amongst the Hebrewes were usually given by the Father who was the Master of the Family and howsoever the Mother was permitted to do it sometimes yet that the power belonged of right to the Father appears by Jacobs changing of the name Ben-oni which his Mother had given into Benjamin Gen. 35.18 And by the appeal of friends to Zachary the Father in the controversie about John Baptist's Name Luke 1.62 Withal God gave Adam thereby occasion to make tryall of that wisdom which he had given him in finding out fit Names agreeable to the Creatures Natures which required a great measure of wisdom And whatsoever Adam called them c. This clause we may probably conceive to be added to manifest both the Power and Wisdom of Adam in giving the Creatures their names when that which he did was ratified as unalterable as being given by him that had power to do it and had done it with such wisdom that there was no cause to alter any name that he had given
by way of question and enquiry till he might see how those would be first digested that if they made any impression upon the womans heart he might go further and more roundly to work as he should see occasion Whence 12. OBSERVE Satan and his Agents in tempting men to sinne are very wary in discovering their full intentions at first till they see how they will be entertained Observ 12 THus Abimelech dares not at the first discover the bloody design which he had entertained in his heart against his own brethren till he had first assured unto himself the hearts of the people of Sichem Judg. 9.2 In like manner dealt Absalom in his treason against his father which he covered over with a shew of courteous behaviour and zeal for justice 2 Sam. 15.2 and the pretence of performing his vow ver 8. and never shews himselfe in open rebellion till he was sure of the peoples hearts and saw that the treason grew strong The reason whereof is First because sin in it selfe hath so ugly a shape that if it should appear at first in the full proportion thereof it must needes raise feares and terrours in the hearts of any that are not desperately minded so that they who hope to prevaile with men to draw them to evil must discover it by degrees that it being by the modest beginnings thereof entertained with some liking by degrees the heart may be insensibly brought on to close with it at the last Secondly if by the discovery of the foulnesse of sin the heart of man should be once possessed with the detestation of it and of the Agents that sollicite him thereunto It would be impossible that either the motion it selfe or the person that presents it should find any acceptance for time to come Let all men then beware of the deceitfulnesse of sin as the Apostle termes it Heb. 3.13 and be alwayes jealous and suspect more in it then appears at the first view and to that end look not only upon the modest countenance of evil which first shewes it selfe but let us take a full view of the whole body thereof the Beginnings Progresse and at last the full Growth of that foule Monster never indeed sufficiently discovered unto us but in Gods Word which calls Anger and Hatred Murther Lust Adultery c. Look not on the first steps of superstition in names gestures and the like but upon the foule body of idolatâ—y which we see they have and still will bring in after them Mirth seemes modest till it turnes to madnesse wicked men seem to walk fairly and civilly with us for a while but if we grow inwardly acquainted with them and walk in their way they lead us at last into hell Withal we must take notice that Satans warinesse hinders not the effectual prosecution of that which he intends For even in this first insinuation though in the forme of an enquiry yet he conveighs withal such grounds of discontent and distaste of Gods dealing with man into the womans heart and makes such an impression in it thereby that she shall not easily shake off as we shall see in the sequel Whence 13. OBSERVE Discretion and warinesse in mens actions ought not to hinder the effectual prosecution of that which they intend Observe 13 GOd was justly angry with Moses when he was so wary in undertaking the charge of bringing up Gods people out of Egypt that at last he refused to engage himself in that service at all though God called him unto it Exod. 4.14 Jacob was so wary in departing from Laban that he would not break away openly but having Gods command to returne into his countrey he makes a shift to steale away privily Gen. 31.3 17. Discretion may temper zeale as Physicians correct ingredients in their medicines that they may work within compasse as fire burnes within the chimney but it must not quench it We have intimated Satans policie in concealing and forbearing to mention any thing that might manifest Gods bounty and kindnesse to man that the woman might fixe her eye only upon that fruit in Paradise which was denied unto her Whence 14. OBSERVE The forgetting of Gods mercies is a great meanes to take off a mans heart from cleaving to him Observe 14 THat was it which begat in Gods own people Disobedience Psal 78.10 11. Lusting Psal 106.13 14. Idolatry ver 20 21. and flat Apostasie Hos 2.5 8. wherefore God gives a special charge to prevent Apostasie by remembring his mercies Deut. 8.11 14. It cannot indeed be denied that mercies received are the clearest and strongest evidences to discover unto us Gods All-sufficiency Love and Goodnesse upon the assurance whereof our affiance in him and readinesse to his service do especially depend Let every man carefully 1. Observe all the experiments of Gods mercies to his people in general and more particularly towards his own soul 2. And lay them up in minde carefully for time to come whereof we have precedents from holy men of God Moses Deborah David c. who composed songs some upon particular others upon general mercies received for the preserving of the memory of them as indeed he hath made his wonderful works to be remembred Psal 11.4 3. Call them to minde upon all occasions and enlarge them in every circumstance for the encreasing of our thankfulnesse upon new and fresh experiments for the strengthening of our faith aggravating our sinnes quickening our deadnesse and encouraging us in our duties of Gods service as still feeling in our hearts a fresh taste of Gods goodnesse that our soules may still rejoyce in him as we are directed Phil. 4.4 Out of the same policie by which Satan labours to turne away the womans eyes from looking back upon the mercies which she had received in so large a measure he endeavours to fixe them upon this pleasant fruit which was denied her pointing at Gods restraint thereof with a note either of admiration or indignation that God should deny man the use of so excellent a fruit Whence we may 15 OBSERVE It is a dangerous snare to a man to have his eyes too much fixed upon his wants Observe 15 TO take notice of our wants whether inward or outward as far as the sense of them may be a meanes 1. To humble us Or 2. To quicken us to prayer or to the use of lawful meanes to supply us in what we need is not only warrantable but is our duty also not to have them alwayes before our eyes and them alone without observing what we enjoy may easily 1. Beget in us unthankfulnesse and murmuring against God as it did often in the children of Israel especially Numb 11.1 4 5. 2. Envy towards others as in Rachel against her Sister Leah Gen. 30.1 3. Disquietnesse and unsetlednesse in our wayes as it fell out in David Psal 73.3 14. 4. Yea sometimes the adventuring upon unwarrantable courses to provide for the supply of those wants that pinch us See Prov. 30.9 Let
most holy things of God and to fight against him with his own weapons Let us then be alwayes jealous and wary of the taking up of Gods Name or Word by wicked men in their speeches and conferences alwayes fearing some evil practice in hand Seeing we know them to be haters both of the Word it selfe and of God that gave it and of all the truths therein delivered and besides of all godly men and therefore in all their words or actions can neither aime at Gods honour nor intend any good unto us but must even in using Gods Word endeavour either by it to uphold some dangerous errours and heresies to the corrupting of the sound doctrine contained in the Word or to countenance wicked mens own corrupt practices and to disgrace other mens sincerity and thereby to encourage their companions by making their hearts glad and dishearten the godly by making their hearts sad as the false prophets were wont to do Ezech. 13.22 VERSE 5. SAtan had charged God in the former verse which dealing deceitfully with the man and woman in threatening them with a grievous curse if they tasted the fruit for bidden which he well knew should never come upon them In this verse he goes a step farther and chargeth God with envy towards man affirming that he in forbidding the eating of that fruit kept man from the meanes of making him wise and enabling him to discerne between good and evil that so himself might excel alone And this as well as the former the woman must give credit unto upon his own word and confident affirmation Whence 1. OBSERVE Satan in all his Promises gives men no ground to build upon but his own bare word Observe 1 CHrist must take his word alone for it that all the Kingdoms of the earth were his and that he had power to bestow them on whomhe pleased and therefore that he could and would bestow them on him Luke 4.6 7. You must take wicked mens word for it that laying wait for innocent blood is the way to make one rich and to fill his house with spoile Prov. 5.13 so must Ahab take the false prophets word that he should prosper in his attempt upon Ramoth-Gilead 1 Kings 22. on the other side God when he speaks produceth his strong reasons drawn from experience Isa 41.20 21. sufficiently testified to mens own heart who are witnesses with him as himselfe speaks Isa 43.9 10. In like manner his servants that speak unto us in his Name bring forth evident and demonstrative proofes for all that they desire us to believe either out of Scriptures the Oracles of truth or out of strong evidences made good by right reason or by trial of experience as Elijah puts the determination of the question whether God or Baal were the true God upon an answer from heaven by fire 1 Kings 18.24 It is true that God himself doth affirme things upon his own Word alone and justly may seeing his Word is the Standard of Truth and therefore the only ground of faith but this is a peculiar priviledge to him alone incommunicable to any creature not to men who are all liars Rem 3.4 Much lesse to Satan who is the father of lies John 8.44 Indeed Satan sometimes imitates God in this way and offers also and makes shew to confirme by experiments what he suggests as that proud men are happy because they prosper Mal. 3.15 by which meanes he prevailes much upon wicked men to harden their hearts Eccl. 8.11 Jer. 44.17 18. yea and sometimes shakes the faith of the godly themselves as he did Davids Psal 73.2 3 13. But therein he playes the notable Sophister 1. In representing wicked mens prosperity so as if it were the reward of their wickednesse whereas it is either the blessing of God upon their provident care and industry in managing their affaires according to his own decree Prov. 10.4 and 14.23 or for the manifesting of his Goodnesse to all Mat. 5.45 and his Justice in their condemnation who abuse his mercies and provoke him by their sinnes when he doth them good or for the fatting of them against the day of slaughter Jer. 12.3 and raising them up on high unto eminent places their casting down into sudden and horrible destruction may be the more observed Psal 73.18 2. He deceives men by making the world believe that to be their happinesse which is indeed their plague as Solomon had found it in his own experience Eccl. 5.13 neither indeed can it be otherwise 1. Because all Satans words are falshood which therefore can have no reality upon which they are founded for if they had they were not falshood Besides the devil hath no power to effect any thing of himself and consequently in all his promises can give us nothing but words as being not able to make good any thing of all that he undertakes as the event and issue makes it evident at the end Are not they then grossely besotted that believe every word which Solomon tells us is the character of a foole Prov. 14.15 and that of Satan too who is a liar from the beginning as our Saviour tells us John 8.44 and yet those false suggestions of his are the principles by which the wise men of the world guide themselves believing 1. That riches are a strong city Prov. 18.11 that they abide for ever Psal 49.11 that they bring with them all sufficiency so that one may securely rest upon them as the foole thought Luke 12.19 and may be purchased by wayes of injustice and violence Prov. 1.13 grounds that have no other foundation but the opinion of the world blinded by Satan 2 Cor. 4.4 but contradicted by the Word of God and by all experience 2. These groundlesse opinions and others if it may be more false then they as that God hath forsaken the earth that a man shall have peace though he walk in all the abominations of his heart that there is no profit in Gods service and the like men notwithstanding so fairly rest upon that they are swayed by them in the whole course of their practice 3. In the mean time they sleight those infallible grounds of truth which the God of truth hath laid down unto us in his Word and which all experience hath made good unto us And is not he a wise man that guides himself by the wisdome of the world Satan if we mark it well manifests great policie in choosing out the ground upon which he raiseth up jealousie in the womans heart against God That Paradise was a Garden of great pleasure and delight excellently furnished with all varietie of the choicest fruits planted by God Himself and freely given and bestowed on man out of his meere bounty These things were so clear and evident that they could not be contradicted or questioned and theresoâ—e Statan takes it to be his wifest course not to meddle with them at all But the intention of God in this bounty of his was a secret thing
having some remainders of flesh in them need that bridle to hold in the inordinate motions thereof seeing though the spirit be willing yet the flesh is weak Mat. 26.41 and rebellious Rom 7.23 2. It is Gods honour as well to be feared for his judgements as to be loved for his mercies 3. Because the dearest of Gods servants although they be delivered from the wrath to come yet may smart by his rods and by laying his judgements before their eyes may be made more sensible of the benefit of Christs sufferings when they take notice of the fearfulnesse of those judgements from which they are delivered thereby Who are they that deny the use of that meanes which God found so needful to our first Parents annexed to his Law as a bridle to restraine his people from rebellion and which experience both taught godly men to be so useful to themselves It is true that love is a strong band to tie men to obedience and might be sufficient if it were perfect but seeing we know but in part 1 Cor. 13.9 and consequently can believe but in part it must needs follow that there must be the same defect in our love that we finde in our faith and knowledge upon which that is grounded and consequently there needs some other help by the terrour of judgement to keep down the motions of the flesh that the weaknesse of our love may not be hindred in carrying us on with life and constancy to the acting of those duties of service that God requires at our hands It is further to be observed that the Lord thinks it fit to represent the terrour of his wrath by some visible object for if it might be doubted whether the Cherubims that were placed at the entrance of Paradise were discernable by the eye it must needs be granted that the flaming sword which they held was visible So that we may 5 OBSERVE It is a great help to be informed by sense of those things that are to work effectually upon our hearts Observe 5 NOt only the Jewes who lived as it were in the twilight God was pleased to instruct by sense in sacrifices washings circumcision c. but even unto Christians he hath ordained Baptisme and the Lords Supper for the affecting of our hearts the more feelingly with the sense of that precious mercy the redemption of our soules and washing and strengthening of them by the vertue of Christs Death and Passion Reason 1. We are most easily clearly and speedily moved by sensible objects which have a strong influence upon the affections and the Lord who knowes our frame Psal 103.14 is pleased to condescend unto our weaknesse to teach us by those means of which we are most capable representing to earthly men heavenly things in an earthly manner John 3.12 Let us make use of those meanes which the Lord hath left unto us for this end not despising them but abasing our selves and admiring Gods infinite goodnesse and patience who is pleased to stoop so low in compassion of our weaknesse And long for heaven wherein when our bodies are made spiritual 1 Cor. 15.44 we shall behold God with these eyes Job 19.27 and seeing him as he is 1 John 3.2 shall be satisfied with his likenesse Psal 17.15 filled with his love and transported with the sight of his glory The Cherubims that held out this flaming sword must needs be acknowledged to be Angels as we have seen already to strike the deeper impression of terrour into Adams heart if they were visible seeing we finde their presence so terrible to the godly Dan. 8.17 So that we may hence 6. OBSERVE The Angls themselves are ministring spirits for the good of the Saints Observe 6 GOds Ministers Psal 104.4 sent at his Command not only for Christs service Mat. 4.11 Luke 22.43 but his childrens too to keep them in their wayes Psal 91.11 to destroy their enemies 2 Kings 19.35 to instruct them Dan. 8.16 19. to chastise them for their sins 2 Sam. 24.16 and to gather the Elect to judgement and separate the wicked to be destroyed Mat. 24.31 and 13.39 41 42. Reason 1. They are Gods creatures and therefore at his Command 2. And employed by him for the good of those that shall be companions with them in the same glory to encrease love amongst all the Elect as being fellow-members of one body 1. See how deare Gods children are unto him who is contented to employ his own guard to do them service 2. Learne from them nay from Christ himself John 13.14 15. to stoop to the service of our brethren at Gods Command Gal. 5.13 even Kings themselvs with David who served his own generation Act. 13.36 The sword which those Cherubims held turned every way that which way soever the man should attempt the entrance into Paradise it might meet with them so that there was no possibility of escaping Gods hand the man should attempt the returning into Paradise from which God had excluded him Whence we may 7. OBSERVE There is no meanes to escape the hand of Gods Justice if men walk on in a course of rebellion against him Observe 7 THere is no flying from Gods Presence Psal 139.7 nor consequently from his revenging hand Job 20.25.16.22.23 so that there is no peace nor safety to the wicked Isa 57.21 Reason 1. Gods Presence is every where and as many creatures as are in heaven and earth so many instruments he hath to execute his judgments for all are his servants Psal 119.91 to fulfil his Word and Will Psal 148.6 2. Else God could not governe the word in righteousnesse if men walking in rebellious courses might find any means to escape his revenging hand Let it move us to forbear all rebellious practices as being assured therein to run upon inevitable destruction and to lay hold of Gods strength that we may make peace with him Isa 27.3 whose vengeance we can neither avoid nor endure ver 4. FINIS A Table of all the Observations and Principal Points handled in this Book CHAP. I. Verse 1. DIvine Truths sufficiently commend themselves without the help of any â—â—naments of Art or Eloquence Page 5 We must first give our Assent unto the Truths of God and search into the fuller understanding of them afterward p. 6 The World had a Beginning nay it began but a while ago p. 7. Before the World was God is ibid. Creation is the work of a Mighty Power p. 8 The World was nothing till God gave it a Being p. 9 Heaven is more Excellent then the Earth ibid. The Earth and all the store of it is the work of Gods Hand p. 10 Verse 2. The best way to judge of things aright is to look back and consider them in their first Original pag. 12 All Creatures how Glorious and Beautiful soever they appear at present were Base and Deformed in their original ibid. The Earth was empty till God furnished and stored it p. 13 Imperfections and Wants are no part of Gods
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
by which we are supported in the middest of our wants and weaknesse 4. To encrease our thankfulness when we feel any farther enlargement and growth in that grace which we have received and which vve find encreased in us in some measure at present and are assured will be perfected hereafter We have considered the Agent or Workman with the manner of his secret working the matter upon which he wrought followes it is called the Deep than which nothing could be more vile no not the dirt it self a rude unformed unprofitable masse or lump this was it which the Spirit overspread or fomented and left it not till he brought it into several forms and shapes of infinite variety Whence 9. Observe God is pleased to abase himself unto and to take care of and cherish the very meanest and basest of all his works Obs 9 HE must indeed abase himself to look unto and have respect to any creature Psal 113.6 but yet he is pleased to take care both of man and beast Psal 36.6 of Oxen 1 Cor. 9.9 of the young ravens Psal 147.9 yea of every living thing Psal 145.16 and that so far as to support and uphold them Heb. 1.3 to satisfie their desire Psal 145.16 to provide them food Job 38.41 to cloathe them Matth. 6.30 nay to observe and direct all their wayes Matth. 10.29 Reason 1. They could not otherwise subsist seeing in him all things live and move and have their being Act. 17.28 2. It magnifies his mercy the more Psal 113.5 6. Let none despair being in never so mean a Condition Job's breath may be strange to his Wife and his Maids might account him as a stranger Job 19.15 17. but God heareth the poor and despiseth not his prisoners Psal 69.33 gathereth the outcasts of his people Psal 147.2 looks upon the Church in her blood when no eye pitied her Ezek. 16.6 even upon men in sin Rom. 5.8 Nay even for such persons though more vile then the earth God gives his own Son bestowes upon them his own Spirit makes them up amongst his own Jewels Mal. 3.17 and reserves them to eternal glory Only the proud and such as rebel against him he knowes afar off Psal 138.6 VERSE 3. HItherto have been described the matter out of which all Creatures were to be framed the Workman that undertakes the work with the manner of his working In the rest of the Chapter we have laid before us the description of the severall Creatures which were made successively with the means whereby and manner how they were formed and took their being expressed with wonderfull brevity yet so that the Holy Ghost in this relation forgets not to shew us distinctly 1. The Order in which they were made successively 2. The Author of the Work which was God himself 3. The Means which he used in Creating them His Word 4. The time in which every Creature was made distinguished by severall dayes 5. The Effect or Work it self 6. The Approbation of every work in Particular and of the Whole in General by the Lord himself the most Able and most Impartiall Judge of his own VVork In the Order which God was pleased to observe in making the Creatures we are to take speciall notice that he first Creates those things that were either for General Use to all Creatures as the Light Air Heavens Seas and Earth or for more particular Use to the Creatures afterwards to be made as the Plants before the beasts which vvere to be nourished by them and not onely of them but of the beasts too before he Created the Man that was to make use of them all discovering therein both his Wisdome and Providence in taking care for the comfortable subsistence of the Creatures before he made them Whence 1. Observe The General good of the Creature is Gods First and Chief care Observ 1 AS appears by the largenesse of his bounty in making provisions for his Creatures in General that the desire of every living thing might be satisfied Psal 143.16 And by the strange course of his Providence by which he hath still upheld the kinds of the Creature in the middest of the continual decay of so many particulars and is farther evident by that principle that he hath planted in the hearts of all men that States and Societies of men must be supported even with the losse sometimes of particular persons Woe be then to those Monsters of men that take care and seek with all their endeavours themselves only and their own good without any respect at all to the Church or State A Common evil as appears by the Apostles complaint Phil. 2.21 and yet approved as a principle of great wisdome by too many Psal 49.18 A Sin against nature even in Heathen mens judgment A sottish sin as if any person could possibly subsist or any member continue in any comfortable condition without the preservation of the body And a sin that deservedly deprives a man of all love from men and reward from God Let all that are godly imitate God in caring for and with all their endeavours furthering the General more than their own private good according to the Apostles direction 1 Cor. 10.24 and example vers 33. As 1. More desireable in it self 2. Most tending to Gods honour 3. Most furthering our own good involved in and supported by the general welfare 4. And being that for which we were principally ordained by God 5. And which God will surely reward and men honour as they did Jehojadah 2 Chr. 24.6 which a man may warrantably challenge at Gods hand Neh. 5.19 We find but one efficient cause of all the Creatures God himself whom we may withall take notice of in every particular work as the Spirit of God points him out unto us The Meanes likewise used in the production of every Creature is only Gods VVord or Effectual decree For we may not conceive God speaking with an articulate voyce having none but himself at least no Creature that had eares and understanding to speak unto This Means which God made use of in Creating the VVorld if we take into consideration once for all we may warrantably from thence 2. Observe God needs no other Means to effect any thing but his own Word and Will Observ 2 AS of it self being mighty in operations in Natural effects To create Psal 33.6 to sustain and support Psal 119.89 91. to prevail upon and order all Creatures Psal 29.3 4. Upon the Sun to stay the course of it Josh 10.13 nay to bring it back â— King 20.10 Upon the Sea to remand and hasten it into the Channel prepared for it Psal 104.7 In the works of Grace the Word of God is quick and powerful Heb. 4.12 to cast down strong holds 2 Cor. 10.5 to renew quicken subdue and comfort the heart and to work in us both to will and to do according to Gods good pleasure Thus he doth whatsoever he pleaseth in Heaven and Earth Psal 135.6 so that his counsel standeth
the Nature of it Perfect in the highest degree according to the proportion of that Creature and in the use of it fit and serviceable to that end for which it was made wherein the greatest goodnesse of a Creature consists Thus when God hath made his works he overlooks them and passeth his censure upon them which is nothing else but a continued approbation of and rejoycing in his works as the Psalmist terms it Psal 104.31 So that we may from thence 1. Observe God takes a view and notice of all his Works that he makes Observ 1 PArtly to rejoyce in them as he doth in himself which is a chief part of his happinesse and partly to support them and cherish them that his tender mercies may be over all his works Psal 145.9 and lastly that he may order and direct them by his wisdome to the ends that best please him Psal 33.14 15. Let us in imitation of God observe all that he hath done or doth in heaven or earth either in the works of Creation or of Providence 1. It is the end wherefore God hath given us understanding more then the beasts of the field 2. It oftentimes furnisheth us with rules for the directing of our wayes 3. Sometimes it yields us ground of comfort and encouragement for staying up of our hearts in times of doubts and fears Psal 77.10 11 12. 4. It is a great means of encreasing Love Fear and Reliance upon God by the discovery of his wisdome and faithfulnesse in all his wayes Psal 104.24 And lastly fills our hearts and mouthes with his praise Psal 145.5 6. 2. Let us learn to look back upon and try our own wayes and works that it may minister unto us matter either of rejoycing in well doing Gal. 6.4 and yet not in our selves but in God who furnisheth us with power and guides us by his counsel in that we choose as David doth Psal 16.7 or of humiliation in our failings with the same Prophet 2 Sam. 24.10 The neglect of this duty is justly taxed in Gods people Jer. 8.6 We have indeed cause to be the more carefull in the performance of this duty 1. Because of our manifold errours in all that we put our hand unto 2. Of the account which we must give unto God of our well or ill doings hereafter when God shall bring every work into Judgment Eccles 12.14 It is worth our observation that Gods allowance of his own work is set to it as a sufficient seal to passe it for currant without control or farther examination For the Holy Ghost commending Gods work unto us as every way good and perfect tells us that he saw and approved it to be so Whence 2. Observe God is a sufficient Witnesse to himself Observ 2 JOhn 8. for which cause he swears by himself Gen. 22.16 and all men do or should swear by Him alone as if when their credit is doubted of they would appeal to a witnesse that is without exception as being an Oracle or Standard of Truth Reason 1. Because he knowes all things and is truth it self whereof if any Creature partake in any proportion it receives it from God and therefore if God take in any witnesse from man it is in effect his own Testimony yet infinitely weaker then his own because it passeth through the hand of those that are subject to Errour 2. It is an high honour to God that his Word should carry such Authority with it as an Oracle of Truth without any debate or contradiction whereby his Soveraignty Wisdom and Truth are acknowledged by men and Angels when they receive his Testimony without farther tryal as we do that coyn that the King hath stamped and allowed when we acknowledge both his Soveraignty and Faithfulnesse 1. Let us receive his Testimony for his own sake because he hath spoken it as our Saviour requires us to do Math. 5.20 Who can neither deceive Tit. 1.2 nor be deceived And that 1. in obedience to him who is the Lord of our faith 2. As the readiest and surest way for the setling of our own hearts 3. As the only meanes to give God his due honour by setting to our seal that the is true Joh. 3.33 Gods Testimony we call either his Word or the Testimony of the Spirit agreeable thereunto 2. Admire Gods goodnesse to men who having no need of their Testimony Joh. 5.34 as having greater of his own ver 30. is pleased notwithstanding to honour them so far as to accept them for his witnesses Isa 43.10 and besides to reward their Testimony as a good service done unto himself Gen. 15.6 Luke 12.8 This Testimony that God gives unto the works that he made severally that they were good and generally that they were very good must be understood of their goodnesse every way and in all respects They were good in their Being Good in the perfection of their Being according to their kinds in their proportion Good in their fitnesse to their uses for which they were Created and Good in their mutuall correspondence and thus this goodnesse of the Light is to be understood in this place by occasion whereof to avoid needlesse repetitions we may once for all 3. Observe All that God doth is exceeding Good and Perfect Observ 3 IN the work of Creation all Gods works were made in wisdom Psal 104.24 In the administration of the Creatures his work is perfect Deut. 32.4 and all his waies Psal 18.30 yea every thing is made Beautifull in its time Eccl. 3.11 Reason 1. They must needs in their proportion be answerable to the workman to God that made them now God is Good and perfect every way and therefore cannot make any thing Evill or imperfect because he hath power in his hand to make what he will and how he will which men who are imperfect themselves and have no power but what they receive by dispensation from him cannot do 2. His works need to be Good and Perfect because they cannot be mended No man can add to or take from them Eccl. 3.14 supply that which is wanting or make strait that which is crooked Eccl. 1.15 Men can only apply Gods works to their uses but can neither alter them nor add unto them 3. Gods works are made to shew forth and manifest God unto us even the invisible things of God Rom. 1.20 They must therefore be all good and perfect that they may represent unto us his goodnesse and perfection that is the Author of them 1. Let us then acknowledge them to be so All the works of nature even those the end or use whereof we understand not the meanest and basest whereof even a fly a louse a toad the most curious workman in the world cannot frame much lesse give life unto And all the works of Providence afflictions of the godly Psal 119.75 The prosperity of the wicked Psal 73.18 as all working together for good Rom. 8.28 though we discern it not by reason of the errour of our Judgments
are all of them perfect in their kind 3. In relation to the rest of the Creatures unto which they are profitable and serve for some use or other especially unto men which if we discern not we must impute to our Ignorance and if insteed of usefull Instruments they prove dangerous or hurtfull unto us we must lay the blame upon nothing but our sin Let us herein set Gods VVorks before us for our pattern let us put our hand to nothing but that which may find and approve and delight in as good such let all our thoughts our words works be yea even our very sports pastimes all of them ordered by a right rule and directed to some profitable end for the good both of our selves and others especially seeing we know we must passe an account of them before God hereafter The last Considerable circumstance in the Creation of Fishes and Fowls is his blessing for increase and propagation wherein may be considered both the blessing it self in their increase and multyplying all of them in their severall kinds and the measure of it till they filled the Sea VERSE 22. ANd God blessed them Not declaratively as Isaac and Jacob blessed their Children nor Petitionally as Rebech's friends blessed her Gen 24.60 And as they blessed Ruth cap. 4.11 12. But effectually God decreed and bestoed a blessing upon them to make them fruitful But why are the Fishes and Fowles blessed and neither any Creature that was made before or the Beasts that were Created after them Questionlesse God blessed them too that is both decreed their Continuance in the Natures and Uses and ordained the propagation of them in their kinds as many of them as needed to be multiplyed as the Herbs and Plants and Beasts So that the question cannot be why God did not blesse them but why Moses passed over their blessing in silence which it were too much boldnesse curiously to inquire after Although we may see some probable ground why Gods blessing upon Fishes and Fowles is expresly mentioned for the largenesse of it for no Creatures multiply faster then fishes and fowles As likewise that the blessing upon man is expressed for the eminency of his person the blessing upon other Creatures he leaves us to suppose but forbears to mention for brevity sake Saying Not that God uttered the Blessing vocally especially to the Fishes and Fowls that could not understand it but that he decreed and willed it only God then having created the Fishes and Fowls that they might be continued in their kinde bestows upon them this blessing of fruitfulnesse Whence 1. Observe Fruitfulnesse is a Gift bestowed onely by God himself Observe 1 ESpecially the fruitfulnesse of men for the fruit of the Womb is his reward Psal 127.3 Whence it was promised to Abraham as a special blessing Gen. 13.16 and 22.17 Yea the fruitfulnesse of the Earth and cattel is a gift from him alone it was Gods prospering Hand that Isaac had an hundred fold encrease of that which he sowed Gen. 26.12 Wherefore he promiseth it Deut. 7.13 and bestowes it on men especially Psal 113 9. And withholds it at his pleasure Gen. 30.2 As he doth from the Earth and cattel as appears by the Curses threatned Deut. 28. and Levit 26. Good reason it should be so both that the greatest of all outward blessings that can be bestowed for increase is the riches of the world might be reserved in his own hand that for them men might honour and serve Him And secondly because both Creation and Propagation which therefore is called Creation Psal 104.30 are both the effects of the same power and Consequently can be bestowed by none but by God alone Let all men then seek the blessing at Gods Hand by prayer the fruitfulnesse of our bodies as Isaac did Gen. 25.21 and Hannah 1 Sam. 1.27 And expect it from him by Faith with Abraham Gen. 15.6 And the fruitfulnesse of our grounds and cattel promised to us in a course of Obedience Deut. 28.5 And return all the praise and thankfulnesse for such mercyes to him alone as Jacob doth Gen. 33.5.11 Which his people were Commanded to do in offering the first of all their increase to Him accounting the fruitfulnesse of all things amongst his gifts and wonders as David doth the framing of his body Psal 139.14 The name Blessing both here and in many other places of Scripture is taken for the blessing of fruitfulnesse as if that were the most eminent of all Blessings Whence 2. Observe Fruitfulnesse in the Creatures is a speciall blessing of God upon them Observ 2 IT is indeed a blessing of the same nature with many other blessings in outward things such as God for mens sins may justly turn into a Curse as he threatens wicked men that they shall be fruitful to their own judgment either bringing forth children to the murtherer Psal 9 13. or wicked children to their own shame Prov. 10.1 Or perhaps to the hazard and losse of their own lives as it fell out to Senacherib 2 King 19.37 But yet in it self a special blessing As yielding unto us 1. That which is of greatest value on the Earth living Creatures which in a due estimation are more worth then all dead treasures 2. A blessing of that nature that by it the Earth subsists which would soon decay if by propagation and fruitfulnesse of the Creature it were not preserved and renewed from day to day Yea by the fruitfulnesse of the soil the King himself is supported Eccl. 5.9 Esteem it so not only the fruitfulnesse of the fields when they fill our Garners with their increase of which the Fool made so much account Luk. 12.19 Or of our flocks when our sheep bring forth ten thousands in our streets Psal 144.13 But much more the fruitfulnesse of our own bodies when our Children stand like Olive Branches round about the Table Psal 128.3 Our Sons are like plants grown up in their youth and our Daughters as Corner-stones polished Psal 144.12 It is in comparably a greater blessing to be the Father of Many Children than to be the Lord of many flocks Let us never fear as most worldly men do that they will begger us he that gave them life will not fail to provide them food and he that bestowed on them their bodies will give them cloaths to put on No man was ever beggered by his Children but such as breed them up to be unprofitable both to themselves and others God would have the Sea stored and filled with fishes and yet he Created not at the first so many as might fill it at that instant no more then he furnished the Earth with men and Cattel but appoints that to be done in time by a suckessive propagation and multiplication of the Creatures thereby in their several kinds whereof themselves must be the Instruments Whence 3. Observe Though the blessing of Propagation be from God alone yet it pleaseth him to make use of the Creatures as
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
the earth Which the Holy Ghost is pleased to set down 1. For our greater assurance as it is usual with men to do in their Conveyances for avoiding of questions and doubts that might arise 2. To raise up our hearts to greater admiration of the largenesse of Gods bounty unto man by taking notice of all the particulars contained under this large Grant thus distinctly set before our eyes Whence 13. Observe Gods Blessings upon his Children ought not onely to be remembred in General but to be recounted in Particular Obser 13 THus Himself sets them forth unto his Church Psal 78. 105. And thus the Godly not onely summe them up in grosse as Psal 18 but besides upon Particular Mercies or Deliverances both He and others compose divers Psalms This indeed is a way of singular Use as well to affect our hearts the more feelingly with the sweet taste of the variety of so many mercies of severall kinds which withall work the deeper impression because Particulars are nearer to Sense which most works upon the Affections than Generals are As besides to strengthen our hearts to a more Firm and Constant dependance upon God in Particular Cases wherein our Faith usually most wavers when we remember that we have had experience of Gods favour towards us in the like in times past As David remembring Gods mercy in his former deliverances from the Lion and the Bear assures himself of prevailing likewise against Goliah 1 Sam. 17.35 Let it serve for a Direction to every Godly person to take notice of and to lay up in our hearts the remembrance of Gods mercies towards us particularly and distinctly Whether they be outward and Temporal Blessings in supplying our wants daily in giving food and rayment and houses to dwell in delivering us from outward dangers sometimes restoring and alwayes preserving our health and giving us peace and liberty and the like or greater mercies in spiritual things in pardoning our sins guiding us by his Counsel preventing our slips recovering us from our back-slidings supplying us with strength in our soules such examples we have laid before us Psal 103.2 3 4. 107.8 15 21 32. And hereof the Psalmist makes special Use for the bearing up of his fainting spirit Psal 77.11 And it 's an exercise as needfull upon all occasions when we have fresh experiments of mercies received so to be constantly performed on the Sabbath day set apart of purpose to be a day of rejoycing in God for his mercies to his Church in general and to our own soules in particular VERSE 27. SO God created That is as he had resolved and decreed so he did and it is observable that the word Created is thrice repeated in this Verse Perhaps to make man the more sensible that he as well as the rest is but a Creature howsoever made little lower then the Angels and crowned with honour and dignity lest any man should think of himself above that which is meet Or it may be withall to make the deeper impression of Gods goodnesse that made him so excellent a Creature as he is In his own Image Such an Image as is expressed in the former Verse in which he carried the likenesse or resemblance of God which though it be not here repeated must be supplyed out of the Verse precedent In the Image of God These words are added both to take away the Ambiguity of the former expression wherin that clause his own being appliable either to God or Man that the mind of the Holy Ghost might the more clearly appear he addes that he was Created not after Mans own Image but after the Image of God and which is more probable to fixe our hearts the more fully upon man above all other Creatures that was made like unto and after the Image of God himself Male and Female That is both Sexes the man in the manner and of the Matter after mentioned and the woman in the manner and of the Matter expressed in the Chapter following And but one of either Sex as the Prophet testifies Mal. 2.15 as a Cake of bread and a flaggon of wine 1 Chron. 16.3 is said to be but One cake of bread and one flaggon of wine 2 Sam. 6.19 as the Original hath it What God intended and resolved to do we have seen whatsoever he purposed he performs in all things as he intended Whence we may 1. Observe Gods Purposes and Promises are all of them Yea and Amen Observ 1 SEE Observation 6. on Vers 3. and Observ 1. on Ver. 7. The often repetition of this speciall honour which God put upon Man expresly mentioned in the former verse and twice repeated here of the Image of God in which Man was Created gives us just occasion to 2. Observe Gods Special and more Eminent Favours ought to be seriously Weighed and often Remembred Observ 2 THis was the occasion of Composing and was the subject of divers Psalms left upon record in Scripture as that of Moses Exod. 15. upon the deliverance of the Children of Israel at the Red Sea of Deborah Judg. 5. upon the like occasion Of Nannah 1 Sam 2. when God had given her a son And of the blessed Virgin Lake 1. For the same End God was pleased to Ordain the Sabbath that it might be the employment of his Children to exercise themselves in the meditation of Gods great Works in the Creation Conservation and Redemption of the World and the Sacraments to preserve in the hearts of Men the fresh Remembrance of the Sacrifice of Christ and the benefits purchased to the Church and to our selves in particular thereby In Mans Creation we have speciall mention made of the distinction of the Sexes of Man and Woman and it is affirmed That God both Created them and distinguished them by their Sexes he made them Male and Female both their Persons and the distinction of their Sexes were his work Whence 3. Observe The Distinction of the Sexes of Man and Woman is Ordained by God Himself Observ 3 THis Truth our Saviour attests Matth. 19.4 That he that made them at the first made them Male and Female which distinction as he made in Nature so he appoints in his Law to be manifested in the difference of their garments Deut. 22.5 It is true that he observed the same rule in making other Creatures though it be mentioned onely in the Creation of Man Whether it were to draw us to the more serious consideration of the Work it self by reckoning up so many particulars in relating the History thereof or to teach man being of the worthier Sex not to despise the woman as the weaker vessel and the woman not be displeased with her condition though she be inferiour in sex seeing God that gave them their being gave withall and appointed that distinction in their Being or for any other end it is not easie to determine VERSE 28. ANd God blessed them and God said The Name of God twice mentioned expresly in this place which
must be conceived to imply what he meant to do afterwards To this we Answer 1. That Instance out of Jeremy is not clear nor convincing For if by Sanctifying we mean Infusing of Holinesse why may not the Spirit of God if he please sanctifie Jeremy in the womb as well as it moved John Baptist in the womb If we understand Sanctifying for Designing or setting apart to that office why might not God as well actually by some message to his Parents or otherwise as well appoint Ieremy to be a Prophet in his Mothers womb as he designed Iohn Baptist to the Like office before he was conceived 2. This is a strange Inference out of that place in Ieremy the Word Sanctified must be so taken there because it can have no other Sense therefore it must be taken so here where it may have another and fairer construction and more suitable to the Circumstance of the text in this history To come to the Observation to be gathered out of those words It is observable that the first of all the Lawes recorded in Scripture to be given to Man provides for the establishing of his owne immediate Worship VVhence 1. Observe The Worship of God ought to be Mans first and chief care Observ 1 THis Truth God hath clearly manifested in the delivery of the Law on Mount Sinai wherein he takes order in the first Table which our Saviour tearms the great Commandement for his own immediate worship which also Holy Men alwaies endeavoured to begin with in the first place as Noah after the flood Gen. 8.10 And Abraham as soon as he came to Canaan Gen. 12.7 8. Reason 1. Gods Honour is the main end wherefore we and all things are which is most advanced amongst Men by his VVorship 2. And the performance of those duties of his VVorship Sanctifies all things unto us 1 Tim. 4.5 and drawes down Gods Blessing upon us and all that we have and above all increaseth in us Holinesse unto which we are especially called Let us then be sensible of Gods great goodnesse and tender respect of Men that is content that Sacrifice shall yield to Mercy Matth. 9.13 which is his own VVorship wherein he is so much honoured and which he sets at so high a rate for the providing for our necessities Onely let us take heed of stretching this indulgence beyond the true bounds 1. Let not the inward duties of Piety give way to any of our most urgent occasions 2. Neither let the Outward acts of VVorship be omitted but in cases of urgent necessity 3. Then be rather suspended for the present then wholy laid aside if there may be opportunity to performe them afterwards It cannot be denyed but that God gave Adam Rules for the whole form of his Worship but we find in this Relation of Moses nothing mentioned but the Sabbath under which many of the rest may be pointed at Howsoever we find this Law of the Sanctifying of the Sabbath honoured so far as to be mentioned and recorded in the First place and may thence 2. Observe God makes great account of the Sanctifying of his Sabbaths Observ 2 1. AS serving for a Publique and Notorious Badge of our Profession Ezech. 20.12 2. An Especiall means of preserving and encreasing of Religion being as it were the Mart-Day for the Soul wherein we have Commerce in a sort wholly with God in Spirituall things tendring unto him and pouring out before him the Affections of our Souls in Prayers and Praises and God pouring out Grace and Comfort upon our spirits in the use of his holy Ordinances Whence it is that God enjoyns it so strictly Commandement 4th encourageth to the observation thereof by such large promises Jer. 17.24 25 and punisheth the neglect of it with such fearfull plagues Jer. 17.27 Neh. 13.18 God doth not only Sanctifie the Sabbath or set it apart to holy uses but blesseth it withall that is ordains it to be unto man a day of blessings Whence 3. Observe The Sabbath-Day Sanctified as it ought is a Day of Blessings Observ 3 CHiefly upon the Soul by the encrease of Grace and Holinesse in the use of the means of Grace which are dispensed especially upon that day to the conscionable use whereof God hath annexed a special blessing of Power and Efficacy from himself to make those that frequent them joyful in His house of Prayer and withall to accept their Sacrifices in a special manner Isa 56.6 7. Although it is true withall that the Religious observation of that holy Rest as well as other duties conscionably performed brings down more then an ordinary blessing upon mens persons and estates even in Outward things Jer. 17.24 25. The Day of Rest is not only Blessed but Sanctified also that is set apart from Common use to be holy unto the Lord as that phrase is explained in the Fourth Commandement Whence 4. Observe The Sabbath is a day of Rest consecrated by God Himself and set apart from a Common to an Holy Use Observ 4 AS all other consecrated things are Exod. 29.33 34. Numb 16 38. And the Sabbath in particular Isa 58.13 and that even the whole day as it is in other Festivals Levit. 23.32 As it clearly appears in the expression used by God in the fourth Commandement where distributing the week into seven parts He appoints six for Labour and the Seventh for this Holy Rest which must therefore necessarily be such a proportion as the other six are that is a whole day Can it then be any lesse then destruction to devour Holy things and after the vowes to enquire as Solomon speaks Prov. 20.25 By taking a part of this consecrated time and imploying it to Common Uses This we do when we make use of any part of the Sabbath Day for Labour in our ordinary Callings making up of our accounts and contriving waies for the managing of our worldly affaires and giving directions for the ordering of them Or which is worse for the satisfying of the flesh in vain Sports to call them by no worse name which we abusively term Recreations by which the mind is usually more affected and distracted then it is by ordinary Labour and consequently made more indisposed to Holy duties Whereas we are expresly forbidden on that day to do or find our own pleasure or to speak our owne Words Isa 58.13 It will perhaps be answered that such a Rest was meerly Jewish laid upon them by God as a part of their Ceremoniall bondage and therefore not to be pressed upon us Christians whom Christ hath freed from that yoak which they were so precisely to observe that they were forbidden to dresse meat Exod. 16.23 Or to kindle a fire Exod. 35 3. upon that Day We answer we require not the observation of any Rest imposed on the Jewes by any temporary law such as were those restraints from dressing of meat or kindling of a fire on the Sabbath Day both which it seems Continued no longer then their peregrination in
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
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
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
Him when we are limited even in the smallest things 2. To shew us that it is only Obedience and Conformity to his Will that God respects and not the Matter or Substance of the thing it self in which he requires it 3. To make our yoke the more easie that we might be the more encouraged to obedience as Naaman's servants move him to wash himself in Jordan as the Prophet commanded him because it was an easie thing even a small matter that was required of him 2 King 5.13 Who then are they that esteem observances in matters of small moment nicenesse and precisenesse and would perswade us that the smalnesse of the matter makes a sin venial whereas God punisheth the gathering of sticks only on the Sabbath day with death Numb 15.35 as he did afterwards only for touching the Ark 2 Sam. 6.7 and shall as our Saviour tells us judge men hereafter for every idle word Matth. 12.36 This Tree of the fruit whereof Man was forbidden to eat was seated in the middest of Paradise and consequently in the middest of all those pleasant fruits which God had given man free liberty to make use of not only for necessity but for delight besides Whence we may take occasion to 5. Observe Our Abundance and Delights and Pleasures must be used in fear and within the Limits of Obedience Observ 5 A Man must not give the rains to his appetite but eat within measure when he comes to a Feast as Solomon adviseth Prov. 23.2 And it is a mark of sensual men that they feast without fear Jude 12. So that there must be a limited measure in the freest use of Gods blessings and limited time both of them proportioned according to the Laws 1. Of Nature that we feed for hunger and to strengthen the body and not for drunkennesse and surfeiting Eccl. 10.17 2. Of Moral respects of Sobriety Modesty and Correspondency to our present condition every man may not wear costly apparel but such as are in Kings Courts Luk. 7.25 And to the necessities of other men Dives must not feast every day and let Lazarus starve at his Gate 3. According to the Rules of Religion God takes it heinously at his Peoples hand when they fall to slaying of Sheep and Oxen in a time when He calls to mourning and fasting Isa 22.12.13 And the Apostle gives a Caveat to forbear even the Lawful use of marriage at such time as we should give our selves to fasting and prayer We have hitherto considered the law which forbad the eating of the fruit of that Tree of Knowledge of Good and Evill The Sanction followes which is the Intermination of a most fearfull curse which necessarily implyes the heinousnesse of the sin in disobeying Gods Commandement Whence 6. Observe Disobedience is a fearful sin in Gods account Observ 6 ANd is therefore by Samuel equalled to Witch-craft the most hatefull of all sins 1. Sam. 15.23 for which Saul was cast out of his Kingdom which God Himself threatens with Destruction Isa 1.20 not onely Temporall but Eternall 1 Pet. 3.19.20 And that especially because it is directed against the Majesty of God Himself whose Authority is sleighted and despised when his Lawes and Commandements are disobeyed And Secondly it opens a gap to all manner of loosenesse and disorder Nature knowes to stay when it hath once passed the bounds of Obedience no more then a violent stream doth when it hath once broken over those Banks that before kept it in Let us then esteem and value all sins according to that Circumstance the more Disobedience there is in any act of ours the more sin Therefore sin is out of measure sinful when it is 1. Against knowledge Jam. 4.17 John 9.41 2. Against Warnings Perswasions Judgments Experience of Mercy or against any meanes of Grace See John 15.22.24 2 Chron. 36.15 3. Or Voluntary without Sollicitation or urging by the violence of any Temptation as when men set themselves in a way that is not good Psal 36.4 and imagine mischief upon their beds Mich. 2.1 Lastly when the law it self is rejected and cast aside Jer. 44.16 and accompted as a strange thing Hos 8.12 and cast behind a mans back Psal 50.17 But why is such an heavy curse threatned to Adam in this state of his Innocency having especially had such late and large experiments of Gods Bounty towards him It cannot be doubted that God had speciall respect unto the Mutability of his Nature and therefore knew that he needed this bridle which also by experience appeared to be too weak to restrain those inordinate lusts which were quickly stirred up in him by Satans Suggestions so that out of this help that God thought fit to provide for him We may 7. Observe The Terrours of the Law are usefull and needful even unto the best amongst the sons of men Observ 7 IF God found it needful to Adam in this state of perfection much more must it be useful to all men now seeing besides all temptations from without we have within us such a fountain of Corruption breathing out continually Inordinate lusts that need the strongest bridle to keep them in and suppresse them Besides those terrours are now unto us of speciall use to sweeten the Remembrance of our Redemption by Christ from the Curse and condemning sentence of the Law and to strengthen us against those manifold temptations which from without assault us more free-quently and prevalently then they did our First Parents Wherefore we finde the Spirit of God making use of those Terrours not onely in Generall as in the Proposall of the Law to his own People but more particularly to affect the hearts of the best men as Moses Himself trembled as well as the rest at the giving of the Law Heb. 12.21 Yea even godly men themselves have made use of them of their own accord for the keeping of their hearts in an awful Reverence of God to hold them on in a Course of Obedience as Job did Job 31.14 15. and David Psalme 119.120 Hitherto we have considered this Curse in relation to the Sin against which and the Person against whom it is denounced We are farther to take notice of the Kind Measure and Certainty thereof all implyed in that phrase Dying thou shalt die together with the speedy Execution thereof in the very day wherein they should eat thereof And first in that God threatens death unto the man in case of his rebellion We may 8. Observe Death and Destruction are in Gods Hand to inflict them where He pleaseth Observ 8 HE justly claimes unto Himself the power to kill as well as to make alive Deut. 32.39 And therefore his Children ascribe it unto him 1 Sam. 2.6 and unto Christ Rev. 1.18 Even Bodily or Temporall death which may indeed be inflicted by men who can kill the body Matth. 10.28 But therein they are but Gods Executioners Rev. 6.4 and are the Sword in his his Hand Psal 17.13 Much more are Hell and Eternall death in
him 3. We have recorded the Preparation to the Work 1. By casting Adam into a deep sleep 2. By taking out of Adam's side one of his ribs of which the Woman was to be made 4. We have the Creation of the Woman of that rib 5. The marriage of the Man and Woman presented unto him by God himself and accepted by him as we shall see anon 6. The Duties of the married Couple one to another 7. The state and Condition in which both of them were Naked and yet not ashamed ANd the Lord God said Or Had said as some render it for it cannot be denyed but the Woman was Created the Sixth day although the Manner Matter and Occasion of her Creation be related here out of order the better to shew the ground of their Matrimonial Conjunction and of the Law that was given them thereupon Now whether God said this in Himself and then saying is no more but foreseeing and acknowledging or whether he said unto Adam either Vocally or by Mental representation it is uncertain This is out of question that God in his Wisdom so resaw it first and made Adam by surveying all the Creatures to see and acknowledge it afterwards It is not good That is Not convenient in respect of his present condition in this life either for his own comfort or for his employment in which he was to be exercised but above all impossible in respect of Posterity which could not be propagated by the Man alone And this is the Good which he seems principally to aym at as only enforcing the necessity of Creating another Sex For otherwise man might have had as much comfort in Society and help and assistance in his employment by the creating another Man only he could have no Issue but by a Woman That the Man should be alone Without the Help and Comfort of another Sexe Which must be understood 1. In respect of his present condition in this Life For in Heaven they shall neither marry nor be given in marriage Matth. 22.30 2. Upon the supposal of Gods decree that men should be encreased by way of Natural Generation Otherwise God if he had so pleased might have multiplyed men by Creation as he did the Angels I will make him Not We as he had said before in the Creation of the Man Of which difference in the manner of Gods speaking it is a vain Curiosity to enquire a reason as also Whether those words be spoken Positively by way of Resolution or Deliberatively by way of Consultation in that manner in which he is represented speaking in the history of the Creation of the man in the former Chapter it is not necessary for us to know An help Every way for the comfort of Society for assistance in governing the Family for encreasing of Piety and more especially for propagation for the encrease and continuance of posterity Such a one she was not only intended to be by God but was found to be by experience while she continued in the Condition in which God Created her Although by Satans malice and policy she being beguiled instead of an help became a snare unto him Meet for him As before him saith the Original a phrase pointing at either the Answerablenesse of the Woman to the Man both in Shape and Nature in Body and Mind as the Image in a Looking-Glasse answers in all properties the face that stands before it Or at her Office and Duty of service which she was by God deputed unto to be still in his presence and to minister unto him as the phrase to stand before the Lord implyes to minister unto him Deut. 10.8 And in that sense we find this phrase often used 1 Sam. 16.22 1 King 1.2 and in other places It is probable that both may be implyed in this Significant phrase which Adam cunningly changeth when in the next Chapter he chargeth God to his face to have given him a Deceiver instead of an Helper When God had made Man after his own Image he first provides him unasked a comfortable place to dwell in a Garden of pleasures now He considers that he wants a Mate to converse withal and to do him service this God saw and considered and provides for accordingly Whence 1. Observe God Knowes and considers all our Wants and out of his own Goodnesse makes Provision to supply them Observ 1 HE considered before-hand what wants would fall upon Jacob's Family and sends Joseph beforehand to provide for him Psal 105.16 17. He considered what Noah would want and gave order before-hand for the preparing of an Ark to preserve him and his Family in the Flood Gen. 6. Thus he provides an hostesse for Elijah at Zarephath against the time that the brook Cherith should be dryed up Thus he careth for every soul 1 Pet. 5.7 not only for Canaan Deut. 11.12 not only when we present our wants before him in our prayers but considers them before we ask Matth. 6.32 So that he prevents us with his blessings Psal 21.3 providing for us not only before we ask but before we know what we need And this 1. He must do or else we shuold often perish 2. And it is fit he should do so to magnifie his free mercies Let Gods dealing with us move us to deal in like manner with our brethren considering the poor and needy Psal 41.1 after the example of the Disciples of Antioch Act. 11.29 Not staying till our Almes be wrested from us by importunity but taking care one of another as members of the same body Especially considering one anothers wants in spiritual things of which men themselves are most insensible Considering one another to provoke to love and good works Heb. 10.24 Thus the Spouse cares for her little Sister the Church of the Gentiles Cant. 8.8 Let the Consideration hereof lead us and raise up our hearts to the admiration of Gods unspeakable goodnesse especially in taking care for our soules giving his own Son to redeem us when we were lost calling us when we sought not after him Isa 65.1 seeking us out when we are gone astray Psal 119.176 preventing and strengthening us with his grace when Satan buffets us 2 Cor. 12.9 and the like So that we may with astonishment cry out What is Man Psal 8.4 and staying our hearts on his Faithfulnesse and Truth 1 Pet. 5.7 who loves us more tenderly then we can do our selves provides for us more carefully then our own Parents do or can do Psal 27.10 may reflect upon our selves and consider what we shall render Psal 116. Nothing was now wanting to Adam to make his happinesse in this present condition absolutely compleat but a Wife He was made after Gods Image perfectly righteous and holy Lord over all the Creatures heir of the world seated in Paradise Only he wants a fit Companion to converse comfortably withall and we see God ceaseth not till he have supplyed him in that want also Whence 2. Observe Gods Providence and abundant Goodnesse
any of them Certainly the fitting of all the Creatures with names suitable to their natures that upon the first view of them evidently discovered the fulnesse and perfection of Adams Wisdom in understanding all that it concerned him to know As for the language which Adam used whether it were Hebrew or some other tongue more perfect then it which is now lost it cannot be certainly concluded though it be most probably guossed that it was Hebrew which is the most Ancient and most Significant of all Languages now in use God as we have heard already had considered mans present condition and found in his Wisdom that Adam wanted and needed a fit companion to make his life every way comfortable to him and that to do this there was a necessity of making a new Creature This God knew and saw in his infinite Wisdom but this was not yet so manifest to Adam Wherefore that the necessity of Creating the Woman might appear to the man also as it was manifest unto God He causeth him to take a view of all the Creatures that when amongst them he should find no fit companion for Himself he might both discern the necessity of creating the woman and withal the goodnesse of God in Creating so meet an help in her as all the world besides could not afford him Withall this Circumstance seems to be of special use to clear God of thrusting in the woman upon Adam unnecessarily as a snare to entrap him when it appeared so evidently that it was meer Necessity that moved God to create and in compassion unto man to provide him such an help and companion for him as he could neither be without nor find amongst all the Creatures In that God before he Created the Woman would first shew Adam the necessity of such an help that when he enjoyed her he might take notice of and be the more sensible of Gods goodnesse and mercy towards him in providing so fit an help for him Thence 1. Observe Gods Mercies Are or Should be precious unto us when we can neither be without them nor have them from any other but from Himself Observ 1 THus he sets out his mercy to his Church that he helped it in a time of Extremity when none else either Would or Could Isa 63.5 Ezek. 16.4 5. Thus he specially magnifies his mercies in Christ That when we were without strength Christ dyed for the ungodly Rom. 5.6 and did for us that which the Law could not do through the weaknesse of the flesh Rom. 8.3 Offering himself to pacifie his Fathers wrath when Sacrifices and burnt-offerings could do no good Psal 40.6 7. For this cause he brings men sometimes into Extremities and lets them prove the Unprofitablenesse of other means that they may by Experience know that they find help of him only in a time of need Thus he brought his people low by the Ammonites so that they had no power to resist them nor protection against them from their Idols before he succours them Judg. 10.9 13. See Dout. 32.36 37. and makes his Children Hunger and Thirst that is feel the want of righteousnesse before he satisfie them Matth. 5.6 Which he doth not only in respect to his own honour which is much advanced when our help is found in him alone but besides in relation to us that we may be stirred up to seek more seriously after and to cleave more firmly unto him who alone is both Able and Ready to help us in a time of need That the necessity of Creating a woman to be Adam's helper might be the more clearly discovered unto him he brings before him the Creatures that out of his own judgment himself might conclude how unfit any of them were to be his companions or helpers Whence 2. Observe We must know the unserviceablenesse of other things that we may know and approve the profitablenesse of that which is truly Good Observ 2 FOr this cause God many times leaves men to themselves to walk in their own Sinful courses as he did Solomon that when they have found by their own experience that which he foundâ— that All things are Vanity and vexation of spirit that all that remains unto us after we have wearied our selves in the wayes of sin when we have cast up our accounts is nothing else but shame Rom. 6.21 they may cry out in the bitternesse of their soules I have perverted Righteousnesse and it hath not profited me Job 33.17 and having followed the pleasures and honours of the world and finding in them nothing to stay the heart upon may make their hearts despair of all their labours that are taken under the Sun with Solomon Eccl. 2.20 and may cry out with the Prophet Psal 73.25 Whom have I in heaven but thee We are indeed allowed to prove all things that we may lay hold on that which is good 1 Thess 5.21 It is said that God brought all the Creatures by what means it is not expressed but by his appointment they presented themselves before Adam that he might advisedly view and consider them Whence 3. Observe God can Order and Dispose of the Creatares to do what and to be where he appoints them Observ 3 THus He not only disposeth of men either by expresse command as he commanded Philip to go towards the South in the way from Jerusalem to Gaza Act. 8.26 and Aaron to meet Moses Exod. 4.27 or by a secret work upon their hearts as he brought Sisera and his Army to Kishon Judg. 4.7 Or by inviting them by Occasions as Abigails meeting with David is acknowledged to be the Work of God 1 Sam. 25.32 as Saul is moved to come to Samuel by his servants advise to enquire after his Fathers Asses at the very time appointed by God 1 Sam. 9.15.16 But directs even the unreasonable Creatures As the Quailes to fall round about the children of Israels Camp The Ravens to feed Elisah Two she-bears to destroy two and fourty of the scossing Children And the Lion to meet the Prophet that transgressed Gods Commandement in his way homewards and to slay him Yea the very Sparrowes lighting upon the ground is directed by his Will Neither can it be otherwise seeing in him all things move and have their being Act. 17.28 and consequently must of necessity have the rule of all their motions by his Will Let us then take notice of the Divine Providence in the motion of every Creature which may discover unto us sometimes Gods Mercy sometimes his Judgments and may sometimes direct us what to do And must needs alwayes keep our hearts possessed with his fear and move us to walk more boldly in all our wayes upon assurance that since the Creatures cannot move without Gods direction they shall not move to do us hurt according to Gods promise Isa 65.25 All those beasts God brings before Adam that he might give them names and God having put that power into his hand he might lawfully do it as we see he
First that he may enjoy it by a Just Civil Title by Honest Labour Lawful Purchase or Just Inheritance Secondly Let him withall gain a Religious Title getting an interest therein by Gods Promise which is limited 1. to all that are in Christ who is Lord not onely of the VVorld but of his Church too of which we are Members 3. Let us get all that we make use of daily out of Gods Hand begging it by prayer and walking before him in an holy Course of Obedience using the Creatures for no other end but to enable us thereunto Gods bringing the VVoman to Adam and bestowing her upon him to be his VVife and thereby declaring himself to be the Authour of that Marriage VVarrants us to 6. Observe Every Child of God must desire to receive his Wife from Gods Hand Observ 6 GOd indeed claimes the power of match making to himself in a more speciall manner then he doth the ordering of any other affaires of men Prov. 19.14 Not onely because he is the Common Parent and therefore ought to have the greatest hand in bestowing his own Children but besides it is he that must give the Portion which is not so much the Dowry given by the Parents although that also be little worth unlesse his blessing be added to it as the Abilities by which the married persons are made fit helpers one to another Yea it is he that must build the House by blessing their Labours and giving them the fruits of their bodies Lastly because the Children that are born to their Parents must be his the end of marriage being that He and not onely the Parents might have an holy Seed Mal. 2.15 Let every good man then Labour to seek his Wife at Gods Hand 1. By making choice of such a Derson as is of his Family with whom he may converse as an Heir with him of the Grace of Life 2. Labouring to gain her by warrantable Waies Prayer Advice and Mediation of Godly Friends Holy Conferences and Godly propositions not by carnall allurements deceitfulnesse enticements or violent importunities 3. And aiming at a right end therein rather our Encrease in piety and the Propagation of an Holy Seed than the advancing our selves in our outward estates Remembring 1. that God onely who looks not as Man on the outward appearance but seeth the heart is onely able to direct us in our choice 2. That it laies upon us a strong engagement to make an holy use of marriage when we thus lay the foundation of it in his Fear 3. That it sweetens all the crosses which we may meet with in a married life being assured that if they fall upon us by his Hand they shall by him be so sanctified unto us that they as all things else shall work together to our good VERSE 23. ANd Adam said Rejoycing in this fit help which God had prepared for him both Approving Gods Work every way and Consenting to the Tender that God made unto him of taking the Woman for his Wife These are the first words of Adam which are recorded in Scripture as it may seeme not onely to signifie Adams consent to the match without which it could have been no marriage but besides to set before us both the regular Motions of his mind in the state of his Innocency consenting to and approving all the waies of God in all things and yielding ready obedience to his Will till Satan perverting his heart drew him into a discontented humor to murmur against that God in whose Mercy and Goodnesse he here rejoyceth And to complain particularly of the Woman as a snare laid for him by God which he here embraceth as an helper prepared for him and bestowed on him by God out of his favour and Love This is Now Or as the Hebrew hath it At this once So that Adam seems to rejoyce in two respects the One that he had now met with that comfort of a Mate fit for his Society which he had sought amongst the rest of the Creatures in vain and then Now implyes as much as At last The other that it was suddenly offered unto him besides his expectation or At Once as that word also signifies Bone of my Bone and Flesh of my Flesh This questionlesse Adam knew by special revelation from God who acquainted him with as much of this work of his as he had likewise done with the rest of his works that it might be a means of working his heart to a chearful consent to that which God had tendered to him and to a loving embracing of his Wife which God had provided for him These words of Adam do not only point at the Womans Original that she was taken out of Adam's body but farther manifest how Adam esteemed her and accounting her as part of himself accordingly embraced her in his affection which is the band of Matrimoniall conjunction as is more fully expressed in the Law of Marriage Ver. 24. So that the words imply a full consent of Adam to the March tendered unto him by God She shall be called Ishah Of Ish which signifies a man so that it is if our Language would bear it * Or She-man Manness Some Observe that since Adam derives not this name from Adam the name given by God to himself from the red Earth of which he was made and is in common speech often used to signifie a man of low degree But from Ish which usually signifies a man of Spirit or Courage as having assinity with the word Esh which signifies Fire or a Noble man by this name seems to imply that the Woman should be a Noble and strong Helper unto him full of Life and Spirit Or that in giving this name he aymes at the difference of her Original and his own He was Adam because he was taken immediately out of the Earth and she was 〈◊〉 as not taken out of the Earth but out of Ish the body of maâ— already framed Now in that Adam rejoy ceth in and takes notice in a way of thankfulnesse of this favour of God towards him in Creating such an Helper as long as his heart stood upright we may take him for a precedent for Imitation And may 1. Observe Gods Blessings ought to be Entertained and Embraced by us with an holy Rejoycing and Thankfulnesse Observ 1 GOd Himself requires this Duty of his people Deut. 26.11 and David prayes for Blessings for that very End Psal 14.7 that his people might rejoyce This Sarah practiseth Gen. 21.6 Leah Gen. 29.35 and Hannah 1 Sam. 2.1 when God blessed them in giving them Children but especially the Blessâ—d Virgin when God honoured her so far as to make her the Mother of Christ This Rejoycing must be 1. In God and not in our selves not so much that it is well with us as that Gods Honour in his Mercy and Truth is manifested and advanced thereby 2. And performed with fear and trembling Psal 2.11 and infinite abasement of our selves before him upon the
apprehension of our own unworthinesse of so great favours after Davids example 2 Sam. 7.18 And 3. may be publickly testified when Gods favours are Eminent and Publique and especially when the Church is any way concerned in them whence David being a Publique person promiseth a publique thanksgiving in the Congregation for those Mercies which though they lighted on him yet redounded to the benefit of his people also God indeed was pleased to hide from Adams eyes the manner of the Womans Creation but when the work is ended lets him understand as much as might inform him of his Duties both of Thanksgiving unto God and of Love unto his Wife and giving due respects unto her Whence 2. Observe We may and shall know as much of Gods Wayes and Works at concerns us for the directing and quickening of us unto our Duties Observ 2 AS 1. That they are the works of his own hand Psal 64.9 2. And those wrought in Righteousnesse Mercy and Truth 3. And for his own glory Prov. 16.4 and for our good unto which all things work together Rom. 8.28 that men may Fear and Trust in him Psal 64.10 Thus far will God make his wayes known unto us As he acquaints Abraham with that fearful Judgment which he intended to bring upon Sodom because he would make good use of it to his family Gen. 18.18 19. and thus far it is our duty to enquire and to search into them Psal 111.2 so it be done within the bounds of Sobriety and with a desire and endeavour to advance Gods Honour the more by that knowledge of them which he shall reveal unto us When Adam embraceth the woman as Bone of his Bone c. he doth not only point backwards at her Original but withal expresseth his acceptance of her as God offered her to be one flesh with him in Marriage by which consent of his the Marriage was concluded Whence 3. Observe It is Consent that must make the Marriage between Man and Wife Observ 3 ANd Consent 1. Of those in whose power the persons to be contracted are and do remain Especially if they be parents Now that may be either General as Jacob was permitted to marry whom he pleased so it were of his Mothers kindred Or more Particular to marry such a person which were sit rather to be a direction by way of advise then a peremptory command Thus Hagar took a wife for Ismael Gen. 21.21 Judah for Er Gen. 38.6 and Naomi adviseth Ruth in her Match Ruth 3.1 2. And this is most seasonably performed before the parties affections are engaged lest afterwards they be forced either to consent to the match already made or to suffer a worse inconvenience 2. The Consent must be specially between the persons to be contracted as in Rebeccahs case whose Parents would not force her beyond her own liking Gen. 24.57 This Consent must be every way free neither stollen by fraud and false informations nor purchased by rewards and expectations of outward advancements or other carnal allurement not forced by Terrour or Importunity but grounded upon an Evident manifestation of the Piety and Fitnesse of the persons approved by those whose counsels they ought to embrace And upon the observation of Gods providence directing the Choyce which was the main Argument that swayed in the match of Isaac with Rebeccah Upon both these Allams Consent seems to be grounded in this place that the Woman was provided for him by God and was the only fit Match that was to be found for him amongst the Creatures The Imposition of the Womans name must be especially observed where we may conceive Two things are pointed at First her Original that she was taken out of Man which is expresly mentioned Secondly what she was in Nature even Man every way distinguished only in Sex which may be probably implyed in that name Ishah God when he had Created Adam gave him a name to put him in mind of his buse Original here Adam gives his Wife a name to mind her both Whence she was and What-she was Whence 4. Observe Even the best amongst men need to be minded both of their Duty and Condition every way Observ 4 BEsides the Imposition of names used for that purpose both by God and Man we may easily observe that God hath left within us lively monuments in our bodies by the weaknesse and daily decay of them to shew us our Mortality In our Soules the remainder of those Corruptions that dwell in us to make us know our pollutions by nature Without we carry the name of Christians to remember us of our calling we have the Sacraments to mind us of our union with Christ and of the benefits which we receive by him we have his Word to be read in our houses and heard and opened unto us publickly to inform us both of Gods Will and of our own Duty VVhich the Jews are Commanded to write upon the posts of their houses and to remember by beholding the fringes of their garments Such helps the Pride Rebellion and Infirmity of our nature necessarily requires which when all means are used is hardly brought to a Constant remembrance and feeling observation both of our own Condition and Duty See Ver. 21. of this Chap. Observ 10. VERSE 24. THerefore Some conceive that this particle carries us back unto all that is related before the womans Creation as well as to the making of her out of Adam's side as if this were the mind of the Holy Ghost Therefore that is because God saw that Adams life could not be comfortable to him without a fit helper and because Adam upon the furvey of the Creatures found no fit Companion for Himself and lastly because God had made the woman out of her Husbands body c. But most Interpreters conceive that this Therefore looks back only to the last Circumstance and ground of the Law of Marriage upon the manner of Gods creating the woman out of Adam's body in this sense Because they were One therefore they shall be One. Indeed this Inference seems to hold strongly in Adam and Eve because they had indeed been one flesh but hath no force to conclude the Law unto Adam's posterity whose VVives spring out of another stock taking flesh not of them but of their own parents It seems more strongly to infer That a man and his Parents must be One because they were One VVhat if we suppose then that this therefore refers to that which is not Evidently expressed but must notwithstanding be necessarily understood Namely that therefore they shall be One because God had appointed it to be so which is implyed in Gods bringing the Woman to Adam to be his Wife upon which our Saviour grounds the strength of the Law of Marriage that because God had joyned them together no man should put them asunder Matth. 19.5.6 This is the main ground indeed upon which Adam imbraceth her not only in respect of her Originall but of Gods Decree that she
his heart can possibly devise First God is infinitely dishonoured seeing it is by faith that men give glory to God as sealing thereby to his All-sufficiency Power Faithfulnesse and Truth and by obedience acknowledge his Authority Wisdom Holinesse and Justice As for man by this apostatising from God the fountain of all his happinesse the fountain of living waters as he termes himself Jer. 2.13 Secondly and thereby leaving his heart loose to close with the world and to serve every base lust as one that falls off from his wife is fit to close with every harlot Prov. 5.20 Thirdly and in the mean time bringing himself under the heavy indignation of God which shall come upon him to the uttermost Let it then be our chiefest care to keep our hearts close unto God 1. Choosing him alone and that upon the infallible grounds of his All-sufficiency Faithfulnesse and Mercy as our lot and portion with holy David Psal 16.1 5. 2. Resting and relying on him with all our heart after the example of the same Prophet Psal 23. and his Counsel Psal 62.5 3. Seeking to him upon all occasions Psalme 62.8 Philip. 4.6 4. Walking in his sight in an holy course of obedience as Henoch did Gen. 15.24 as alwayes having before our eyes him that is invisible with Moses Heb. 11.27 5. Referring ourselves and all our actions to his glory 1 Cor. 6.20 and 10.31 6. And abhorring checking and striving against all wavering and staggering of our hearts in looking towards any thing in heaven or earth save God alone with the Prophet David Psal 73.22 Unto which firme adherence unto him we are infinitely furthered by the knowledge of his Soveraignty Power Holinesse And by a feeling observation of his ways both in mercy and judgement That the destruction of man and the dishonouring of God was Satans maine aime in this temptation is clearly manifested in the whole Series of this Narration But in vain is the net spread in the sight of any bird saith the wise man Prov. 1.17 Wherefore Satan according to his custome cunningly covers this snare laid for mans destruction with a faire pretext of love to man expressed in a kinde of zealous indignation at Gods ill dealing with him and in making shew of an earnest desire to advance man to an higher degree of happinesse and in directing him the way how to obtain it Whence 11 OBSERVE It is usual with Satan and his Instruments to pretend the good of those whom they intend wholly to destroy Observ 11 THus wicked men promise to make those rich whom they lead on in wayes of dishonest game which takes away the life of the Owners thereof Prov. 1.13 16 19. and drownes men in perdition 1 Tim. 6.9 In like manner the devil makes shew by a leud woman to fill men with pleasures by satisfying them with fleshly lusts Prov. 7.18 19. when in the mean time he leads them as an Oxe to the slaughter till a dart strike through their liver ver 22 23. Thus he dealt with our Saviour in tendering him all the Kingdomes of the world but under a condition to fall down and worship him and thereby to honour him as a God Mat. 4.9 The reason 1. Satan hath no other prevailing way to beguile but by making shew of seeking our good which men by an instinct planted in their nature by God himself are so strongly carried after that they easily embrace any meanes which they conceive leades thereunto 2. By this meanes Satan endeavours at least to share with God in the honour of his loving kindnesse to man an honour as due unto him alone so purchased unto himselfe by the dearest and greatest price even by the blood of his own Sonne This honour one of the chiefest flowers of his Crown the devil labours to rob him of in a great part by pretending to seek mans good and happinesse as much nay much more then God himselfe as he deales with Eve in this place Let no man be so simple as to believe every word with the foole Prov. 14.15 But examine carefully and seriously those pleasing offers tendered unto us by Satan or his Agents of wealth honour pleasures c. And therein consider First the person or instrument by whom the tender is made or the advice given if it proceed from wicked men whom we know to be guided by Satan how can we expect that those which hate and abhorre us as all wicked do such as are godly Prov. 29. should advise us to or really intend unto us any thing for our good Besides how should we hope to receive good from those that seek no true good for themselves Secondly let us seriously consider whether those things that they propose unto us be really good or no Honours Wealth Pleasure we know more often burthen and ensnare the soule then ease and relieve it sure they never make the heart better leave us sometimes in the midst alwayes at the end of our dayes Thirdly observe under what condition they tender these things unto us wherewith they allure us whether we be not tempted to seeke them in some sinful way As wealth by robbery or some other course of injustice as Prov. 1.11 12 13. to fill our selves with pleasures by defiling our own bodies as Prov. 7.18 by which meanes we make an ill bargain by winning the world and the pleasures of sin with the losse of our own soules See Mat. 16.26 Fourthly consider well whether the offers be only verbal or real Satan offered our Saviour all the Kingdomes of the world whereof he had not one to bestow He offers Eve here increase of wisdome and knowledge which might advance her to the honour of a God but she findes nothing at last in the event but ignorance and shame Fifthly consider whether the good tendred unto us be truly and really good or only in shew and outward appearance whether it be inward or outward temporary or eternal such as honour a man in the sight of God or only in the opinion of the world for such indeed are Honours Riches Pleasures only shadowes of good deceiving the hearts of all those that relie on them and leaving them fooles at the latter end Jer. 17.11 But it is worthy our observation that Satan in this great shew of love that he makes unto man dares not discover at first any ill intention against God wherein he useth great policy 1. That he might not be suspected to tender this offer unto man rather out of envy and hatred against God then out of any true desire of mans good 2. Lest man having his heart at present wholly filled with the love of God the largenesse of whose bounty towards him had been manifested in so many late experiments might have detested any motion of offering the least injury to God to whom he was so deeply engaged Upon these grounds Satan at first contents himself only with casting out by way of insinuation some secret grounds of discontent and that too
unto Satan gives him the greater advantage and encouragement to set upon her with a fresh and more violent assault as we shall see This errour of hers in opening her selfe so rashly to one that she knew not gives warrant to 1 OBSERVE It is dangerous to lay open our selves freely to persons unknown or such of whom we have no assurance Observe 1 SOlomon notes it to be a great folly to utter all a mans minde and a point of wisdome to keep it in till afterwards Prov. 29.11 Peter endangered himselfe very farre by conversing with strangers in the High-Priests Hall Mat. 26.69 70. Nay David himself we see ensnared himself by opening himself though to a familiar acquaintance yet to one whose heart he had not throughly sounded Psal 55.13 And Gedaliah by trusting Ishmael too far ruined both himself and his followers Jer. 41.1 This was Eves first oversight a second and no lesse is that she is contented to have a manifest truth questioned though delivered by Gods own mouth namely his interdiction of tasting the tree of knowledge of good and evil which the event discovered to be a great folly in her and may warrant us to 2 OBSERVE It is a dangerous thing to question or debate evident and knowen truthes Observ 2 PRinciples in all Sciences are exempted from dispute much more should they be in Divinity Amongst which we may account 1. The dictates of Nature written by the finger of God in all mens hearts as that there is a God Rom. 1.19 20. that he judgeth the world Psal 58.11 and that in righteousnesse which is a principle that Jeremy will not dispute Jer. 12.1 and that consequently it shall be well with the good and ill with the wicked at last Eccl. 12.13 as being truthes which every mans conscience within his own breast gives testimony unto 2. Such truthes as are delivered by God himselfe either recorded in his Word as the Creation of the world and that great mystery of mans Redemption by Jesus Christ c. or made known unto us by any special message from God as Zachary is both blamed and punished for disputing against the message sent from God by the Angel Luke 1.20 much more did that Prince deservedly perish by the just decree of God that denied the truth of Elishahs Prophecie 2 Kings 7.2 Only believing and acknowledging the truthes themselves we may be warranted to enquire more thoroughly into the Manner Meanes Order and other circumstances of those things which we fully assent unto and believe as Jeremy doth Jer. 12.1 and the blessed Virgin Luke 1.34 and the Prophets searched into what and what time the coming of Christ should be whereof they prophesied 1 Pet. 1.10 11. thereby to informe our selves of those secrets more fully as well to quicken our affections which are most effectually moved by the full discovery of things in particular and to strengthen our faith the more thereby as also to enable us by the full understanding of the truthes which we embrace to satisfie others and to maintain them against and stop the mouthes of such as oppose and contradict the truth And by this assenting unto the truthes of God without questioning or admitting them into debate 1. We seale unto his truth John 3.33 and give him the honour of a God to be believed upon his own testimony whereas we believe not men upon their word without some further evidence 2. And by the same meanes we provide for our own safety who having our mindes full of ignorance and by their corrupt disposition more inclinable to embrace lies rather then truth might be endangered by admitting known truth to debate to be mislead by the mists of humane reasonings into errour to the endangering or overthrowing of our faith These were Eves grosse oversights in entertaining conference with Satan a person unknown and that about such a manifest and evident truth In the substance of her answer and the forme of it she failes many wayes And first in this that if she consented not unto yet she entertaines such a dangerous suggestion as the divels question implies with so much coldnesse of spirit which she ought to have opposed with a zealous detestation and vehement indignation This errour of hers may give just occasion to 3 OBSERVE Blasphemous and foule suggestions ought not to be heard without indignation and detestation Observe 3 THus Job answers his wives damnable counsel to curse God and die Job 2.10 And our Saviour Christ Peters carnal advice to favour himself and not to yield himself to death Mat. 16.23 as he had done before Satans cursed motion to fall down and worship him Mat. 4.10 In like manner doth St. Paul those blasphemous exceptions Rom. 3 4 6. And thus we ought to do 1. To manifest our zeale for Gods honour and for his truth 2. By it we secure our selves from a farther assault which we easily invite when we bear such blasphemies with too much softnesse of spirit and patience 3. And harden our own hearts against such wicked suggestions by abhorring the very mention of them 4. And oftentimes terrifie the suggesters themselves or at least put them to shame The second failing of Eve in her answer is that when she mentions that large grant of God in bestowing on them the free use of all the trees in the Garden she doth not so much as mention Gods Name that had bestowed that large favour so freely not without manifest injury to him who ought to be known and proclaimed to be the Author of his own gift as having bestowed them especially for that end Whence 4 OBSERVE When Gods mercies are mentioned we must withal be careful to remember his Name that bestows them Observe 4 ANd this must be done not only in such solemn thanksgivings as we have Isa 63.7 Psal 68.19 20. but even in ordinary conferences after Jacobs example Gen. 33.5 and that of Moses Exod. 18.8 9. And this we must do 1. That by entituling God unto and prefixing his own Name before his works of mercy wherewith mens hearts are most affected he may be highly advanced above all things and held out and proclaimed to the world as the fountain of all goodnesse when all the good things which we enjoy and in which we rejoyce are still laid down at his foot See Rev. 4.10 11. whereby withal the heart is filled with his love and with an holy rejoycing in him with thankfulnesse and encouraged by such enlargements to all cheerfulnesse in his service with the Prophet Psal 116.12 13 14. which are the main ends that God aims at in lading us with his blessings 2. There is an evil disposition in mens hearts to forget God in his mercies Deut. 32.18 Psal 106.21 and to ascribe them to themselves with Nebuchadnezzar Dan. 4.30 Hab. 1.16 or if not to their idols Hos 2.5 yet at least to some second causes or meanes by which those blessings which they enjoy are conveighed unto them never looking up to the
Whence 17 OBSERVE Satans preferments are in true estimation abasements and base slaveries Observ 17 SOme of his servants do indeed talk of liberty but are in truth the servants of corruptions 2 Pet. 2.19 He promiseth Christ to bestow on him all the Kingdomes of the world but it is under the condition that he must first worship him and thereby stoop unto the basest of all his vassals Mat. 4.9 Thus he deals with us continually alluring us to be independent upon God and to wait on him no longer and in the mean time endeavouring to bring us to place our dependance upon the meanest of his creatures So likewise in the duties of our service he perswades us to cast off the yoke of Gods Law and subjection to his will and in the mean time provokes us to the service of our own base lusts so that we take on us instead of one God as many lords as we have vile and inordinate affections in our own hearts and which is worst of all himself too after whom we walk in sulfilling them and are led captive by him according to his will 2 Tim. 2.26 exercising us in baser services and exacting them with greater rigour and rewarding with nothing at the last but with shame and sorrow at present and everlasting destruction hereafter Satan well knew that if the woman had taken some longer time to commune either with her own heart or with her husband there would have been discovered so many strong evidences for the justifying of God in his exceeding large bounty to the man and woman by the undeniable experiments of those real favours which they had received from him that the scandalous and blasphemous imputation of Gods ill affection to them would soon have vanished as a mist before the Sunne Wherefore we shall finde that Satan labours all that he can to thrust forward the woman to a speedy resolution and execution thereupon to fall presently to the eating of the forbidden fruit that she might instantly be advanced to the honour of God How destructive that proved unto her will appear in the event that followed So that we may hence 18 OBSERVE Hasty resolutions prove commonly dangerous in the issue Observe 18 WIthout counsel the People and State fall but in the multitude of Counsellours there is safety saith the wise man Prov. 11.14 and he that hasteth with his foot sinneth chap. 19.2 and without counsel as ill wayes are usually resolved on so that which is purposed is overthrown Prov. 15.22 The reason is 1. Because in the oughts of our heart natural motions which are full of errour come first to hand upon which if we settle our resolutions we must needs be mistaken and erre dangerously ere we be aware 2. Because our understanding being weak in it selfe is not able at once to take in and lay before it all things upon which a well-grounded judgement should be setled so that we need some time to search out and lay together all those circumstances and evidences which must guide us in all that we take in hand Now to draw on the woman to this speedy resolution Satan sets before her eyes the speedy and present effect of that fruit that it had such a vertue as to open their eyes that very day that they should eate of it Whence 19 OBSERVE The nearer things are to be enjoyed the more strongly the heart is affected towards them Observe 19 HOpe deferred makes the heart sick saith the wise man Prov. 13.12 as on the other side judgement deferred maketh the heart secure and fearlesse Eccl. 8.11 Mat. 24.48 on the contrary side present judgement fills the heart with terrour as we see in the judgement on Dathan and Abiram did the children of Israel though otherwise a senselesse people Numb 16.34 as likewise when the desire comes it is a tree of life the meanes of reviving the soule whence our Saviour to affect the spirit of the poor thief upon the crosse tells him that he should be with him in Paradise that very day Luke 23.43 The reason is the affections of the heart are most strongly moved by sense which apprehends only things that are present whence it must needs follow that the nearer things are unto us in our apprehension the more strongly the heart must be moved by them If then we desire to have our hearts moved either by mercies or judgements let us labour to bring them as near as we can Thus God represents unto Cain sinne he means the punishment of sinne as lying at the door Gen. 4.7 To morrow the Lord will be angry if we sinne to day say the messengers sent from the children of Israel to the Reubenites and the Gadites Josh 22.18 and Ahijah to Jeroboams wife tells her that the judgment upon Jeroboams house is coming even now 1 Kings 14.14 so in mercies Abrahams rejoycing at Christs day was that he saw it that is apprehended it as present John 8.56 To this purpose 1. Let us be careful to fixe our eyes upon the present examples of mercies or judgements upon our selves or others especially upon those which are inward and spiritual laying hold of eternal life upon the sense of Gods present favours as the Prophet David seems to do Psal 73.24 and beholding and trembling at the very face of hell in present judgments 2. Labour to work those experiments upon our hearts till they awaken faith by which only those things which are to come are made present Heb. 11.1 so that they affect men with joy as if they were possessed already 1 Pet. 1.8 and with like feare on the other side 3. Let us often recount with our selves the shortnesse of this present life Meditation may and will shew a mans life unto him but a span long and may make a thousand yeares seem unto him as God accounts them but as one day VERSE 6. ANd when the woman saw That is when she partly beheld with her eyes and was as fully perswaded in her heart as if she had seen it For although the outward beauty of the fruit might be seen with the eye yet the goodnesse of it for food which nothing could discover but the taste and much more the vertue of it to make one wise were things not to be seen with the eye so that seeing in this place must necessarily withal include believing That the tree That is the fruit of the tree for that only could be eaten Was good for food and therefore as she might be perswaded more apt to preserve life then to bring death as God had threatened Now that the fruit of this tree was good for food she might easily be induced to believe because she had by experience found it so in other fruits of the Garden that those which delighted the eye were likewise grateful to the taste and questionlesse in this the woman was not deceived for the fruit doubtlesse had no evil in the nature of it only the use of it was made evil unto man
inroad of Philistines which drew him another way 1 Sam. 23.27 28. Reason First it cannot be otherwise because inward desires and affections are the ground of all outward actions and performances as Solomon tells us Prov. 4.23 which therefore must needs follow unlesse there be some impediment cast in the way especially in this corruption of mans nature wherein they bear all the sway Secondly God is pleased it shall be so that men may be made known by their actions as a tree is known by his fruit Let us then tremble at the first moving of our inordinate lusts as anger fleshly lusts covetousnesse and the like 1. As being in themselves pollutions that defile a mans heart Mark 7.21 22 23. 2. And by consequence make us abominable in the sight of God who beholdeth the motions of the heart and judgeth of men according to them 3. And subjects unto Satan who reignes in us and carries us by them at his pleasure Eph. 2.2 3 4. 4. And will bring shame upon us at the last by thrusting us forwards into the open acts of Adultery Murther Theft and the like without Gods grace preventing us seeing we have no more power of our selves when those lusts have once seized upon our hearts from breaking out into the open acts of sin then he that hath lost his footing on the top of some high tower to stay himself in his fall before he comes to the ground 2. Acknowledge Gods infinite goodnesse and mercy towards us in particular in preserving us from many grosse and scandalous sins 1. Whereof we finde the seede and roote moving in our hearts every day 2. And which are continually nourished and strengthened by that fountain of corruption which is within us from whence they spring And 3. Are continually fomented and blowen up by Satan till they break into a violent flame which consequently cannot be quenched by any power of ours nor by any other meanes but by the Spirit which God denies not to his own both to preserve them from the reproach of men for the credit of Religion and the honour of his owne Name and by which he sometimes over-rules wicked men restraining them from the practice of some evil for the preservation of Order and for the peace of his Church We have made it appearalready that it was not the least part of Satans policy when he had won the womans consent to hasten her on to the actual performance of that evil to which he had tempted her and must be esteemed not the least of the womans oversights that without taking time to advise with her own heart or consult with her husband about such a strange motion proposed unto her she runs on headlong to the acting of that evil which without Gods mercy had for ever ruined her and her posterity but the observation which that circumstance yields we have already handled out of the verse going before That which falls next under our consideration is the womans voluntary act in taking and eating the forbidden fruit Satan indeed had tempted her to the sin but she sinned not actually but in her own voluntary act Whence 12 OBSERVE It is not in the power of Satan himselfe to draw any man to sin without his own consent Observe 12 THe whores alluring wrought nothing upon that foole till he himselfe consented to go after her Prov. 7.21 22. Whence it is that Solomon gives us advice that if sinners tempt us we should not consent unto them Prov. 1.10 and then we shall do well enough Whence also it is that our Saviour in his combate with Satan denying his consent to Satans motions remained holy and blamelesse The reasonis First because the very essence of sin consists in the consent For all that Satan or his instruments act in temptations is without the soule whether it be by the representation of objects to the outward senses or at the most to the inward fantasie for neither of these corrupt either the judgement or will or affections there must be something within which must receive and close with that which is represented unto it before it can be a sinne For where the heart consents not at all as it falls out in such actions as are either altogether forced or meerly contingent wherein neither the judgement nor will nor affections concurre there men are wholly freed from any blame of sin both by God and man Nay even when the affections are either suddenly surprized without deliberation or violently carried with some reluctation of the will inordinately to any sinne yet where the precedent resolutions are against it and subsequent repentance disavowes it and by consequent both the one and the other manifest that our advised judgement and will opposed it there the sin is not imputed to condemnation nor accounted the sin of the person but rather of the corruption in the person as St. Paul speaks of himself Rom. 7.20 that the acts were not his but the acts of the sin that dwelt in him Whence St. John affirmes that he that is born of God sinneth not and addes this reason that the seede of God abides in him 1 John 3.9 that is it is not accounted his sin because his heart as far as it is renewed consents not to it So it is not the representation of evil motions outwardly but only the embracing them with the heart that makes the sinne and only the advised and deliberate entertaining thereof that makes the damning sinne Secondly if it were otherwise no man could be free from sinne a moment but Satan would have power to draw men into all kindes of sin at his pleasure and thereby into inevitable destruction at the last yea even the dearest of Gods servants Let no man when he sins blame any but his own corrupt heart as the Apostle adviseth us Jam. 1.14 and the Prophet David doth Psal 51.4 5. looking at nothing but the sin which was bred in him even with his first conception and Psal 73.22 he blames nothing but his own ignorance and bruitishnesse for the distempered thoughts that troubled and were likely to have perverted him This is the way 1. To justifie God in the executing of his justice against sinners when they therein receive only the fruit of their own wayes and are filled with their own inventions Prov. 1.31 Secondly it is the best meanes of furthering both our repentance and reformation when we know every man the plague of his own heart as Solomon termes it 1 Kings 8.38 and finding the fountain of evil to be in our own breast are more easily directed and effectually stirred up to endeavour the mortifying of our own corruptions The woman had no sooner tasted this forbidden fruit but finding it as it is most probable as good in the trial as she had read of it as she believed it to be by the outward shew she presently tenders it to her husband and draws him to be Partaker with her in the sinne Whence 13 OBSERVE They that
taken away Eph. 2.8 9. and that he that rejoyceth may rejoyce in God alone 1 Cor. 1.31 who as he loves us first so he seeks us first Isa 61.1 and recovers us oft when we go astray whence the Prophet begs that favour from him Psal 119.176 A mercy sufficient to astonish us if we consider 1. The infinite distance between God and his creature which he abaseth himself to look upon Psal 113.5 6. 2. The little that he hath of any man or his service Job 35.7 3. The unconceiveable dishonour by which we have provoked him in going a whoring from him Jer. 2.12 4. The infinite price by which he hath purchased our peace 1 John 4.9 5. The manifold effectual meanes by which he labours to bring us back to himself Let this manner of Gods dealing with us be an effectual meanes to move us to deal in the same manner with our brethren 1. Willingly accept though we have been never so farre provoked peace with such as sue for it and seek it at our hands Luke 17.4 2. Seek peace follow after it although it be not offered 1. Rendring to them who have wronged us good for evil Rom. 12.14 and praying for them that persecute us Mat. 5.44 2. Making them offers of peace Psal 120.7 yet with such Christian wisdome that we neither encourage them to do us further wrong by shewing any weaknesse of spirit nor give them occasion of justifying themselves in that which they have done already The voice by which God gave Adam and Eve notice of his Presence whether it were a Thunder or some Whirlwinde or what else was questionlesse a voice full of terrour or representing in some measure the Power and Majesty of him with whom they had to do This is indeed Gods usual way to possesse the hearts of men with reverence and feare before he begins to deal with them So that we may hence 3 OBSERVE God when he deales with men delights to be hearkened unto with reverence and feare Observe 3 TO this end he prepared his people by thunder and lightening the sound of a Trumpet before he delivered them his Law Exod. 19.16 Thus he amazeth Elijah by a strong winde an earthquake and fire before he speaks with him 1 Kings 19.11 12. In like manner he speaks to Job out of a whirlwinde Job 38.1 and amazeth and smites Paul to the ground before he reasons with him And this he doth partly for preserving of his own honour that he may be apprehended to be as he is full of Majesty and partly that he may by this beat down the hearts of his servants that the words which he speaks may take the deeper impression in them Let it move all men when they come into Gods Presence either to hear his Word publickly or to reade it in private especially when we draw near unto him to poure out our soules before him in Prayer or in examining our hearts before him in our Closets to set him up before and to fill our hearts with the apprehension of his Majesty Power and Holinesse as we are advised Eccl. 5.1 2. that our hearts may be brought to tremble at his Word Isa 66.2 and may stand in awe even when we commune with him in our hearts as the Psalmist directs Psal 4.4 God might as well have appeared in flames of fire as have given notice of his presence by this voice so that their spirits within them might have been wholly swallowed up and their hearts have died within them as Nabals did but he tempers the terrour of his Majesty so far that they might tremble and be humbled but not affrighted or distracted out of which dealing with Adam and Eve here we may 4 OBSERVE God in representing his Majesty to men so deales with them that he may humble but not confound them Observe 4 THus he dealt with his people when he gave them the Law Deut. 5.28 and in hearkening to treat with them by Moses Thus he dealt in reasoning with Job chap. 42.6 and with the children of Israel in treating with them after they had provoked him by asking a King 1 Sam. 12.18 and this course he holds not only with his owne children whom he desires only to instruct and reclaim that he might not destroy them but sometimes even with wicked men as appeares in Cains example Gen. 4. that he might manifest his patience and long-suffering towards them that the world may justifie him in the way of his judgements Although at other times he overwhelmes them with terrours as he did Judas and shall deal with all the rest of the wicked at the last day Let all men acknowledge the riches of Gods mercy 1. In dispensing his Word by the Ministery of men and not of Angels whose presence might affright us and that too in such a manner that whereas it is in it selfe like an hammer Jer. 23.29 mighty in operation through God sharper then any two edged sword 2 Cor. 10.5 able if it were set on by the strength of his hand to break the heart in pieces yet is so tempered in the dispensation thereof by men like unto our selves and therefore sensible by experience of humane infirmities that it only pricks the heart as Acts 2.27 but cuts it not in pieces 2. In the terrours of conscience which being in themselves unsupportable Prov. 18.14 yet are so moderated unto us that though we be perplexed we are not in despair 2 Cor. 4.8 burned but yet not consumed like Moses his bush Exod. 2.2 walking safely in the midst of the flames of fire with the three children Dan. 3.25 3. In afflictions which God layes on us in such a measure proportioned to our strength 1 Cor. 10.13 that they only purge us but do not destroy us Isa 27.8 9. The place where God arraignes our first Parents and calls them to account for their sinne is Paradise that Garden of delights which God himself had planted and bestowed on our first Parents for their pleasure Whence 5 OBSERVE God many times calls men to accompt and proceeds in judgement against them in the midst of their delights Observ 5 THus he deales not only with wicked men upon whom he casts the fury of his wrath while they are about to fill their bellies Job 20.23 as he did upon the murmurers even while the meat was yet between their teeth Psal 78.30 31. and on wicked Belshazzar in the midst of his great feast when they were drinking their wine when God wrote the judgement that he had passed on him on the wall before him Dan. 5.5 26 27. But sometimes even with his own children whom he troubles now and then in the midst of their prosperity as he did David Psal 30.6 7. whether by casting troublesome thoughts inwardly into their mindes Thus Job was not in safety nor at rest in his greatest peace Job 3.26 Sometimes laying his hand upon them in their estates or bodies as he dealt with Job afterwards And this he may
offered unto them Thus he deales indeed with his people till the case grow desperate and past remedy 2 Chron. 36.16 and then usually he silenceth his Ministers without and mens consciences within that they may fill up the measure of their iniquity that the wrath of God may come upon them to the uttermost as the Apostle speaks 1 Thes 2.16 Let us account it amongst Gods favours when he will debate with us by his Word challenge us for our sins as he did David by Nathan nay if he terrifie us by threatening his judgments and wrath as he doth Jehoshaphat by Jehu 2 Chron. 19.2 yea and awaken us too by his chastisements Jer. 31.18 19. or raise up our own hearts to smite us 2 Sam. 24.10 but tremble at such a condition when God lets us alone and will have no more to do with us which is an evidence of his deepest displeasure and let no man desire such a judgement unto himself as the wicked do Isa 30.14 that the Holy One of Israel may cease from them The Delinquents are brought in in order and every one as they are found more or lesse guilty so receive a censure proportionable even the Serpent it selfe which is but the instrument which Satan used in this temptation Whence 2 OBSERVE Whosoever hath an hand in any sin shall be sure to have a share in the punishment Observe 2 TRibulation and anguish shall be upon every soule that doth evil Rom. 2.9 whether living under the Law or without the Law ver 12. either at present in the speedy execution of vengeance as the searchers that brought up an ill report upon the Land of Canaan died presently before the Lord Numb 14.37 or in the day of recompence where in not one of the murmuring Congregation escaped the stroak of Gods hand Numb 26.65 as God had before given sentence on them Numb 14.29 or at the farthest they are sure to be called to account at the great day when God shall come to execute vengeance upon all and to convince all that are ungodly and that of all their ungodly deeds and of all their hard speeches Jude 15. when every secret thing shall be brought to judgement Eccles 12.14 Reason 1. God is able both to convince and punish and nothing can be hid from his pure eye or escape his revenging hand 2. The respect to his own honour necessarily moves him to declare himself to be just in rendring to every man according to his deeds and according to his works Psal 62.12 We have already taken notice that the Serpent was only an instrument in this sinne carried on and acted by Satan according to his will and yet he receives his judgement as well as the rest Whence 3 OBSERVE Every instrument in the acting of sin and whatsoever is defiled thereby is liable to Gods curse Observe 3 NOt only the body of a man which the soule useth as an instrument to sin shall be cast into hell with the soule but even insensible creatures must be destroyed if they be abused to sin as the golden calfe was by Moses Exod. 32.20 Manassehs image of the grove by Josiah 2 Kings 23.6 yea the brazen Serpent though erected by Gods own appointment was broken in pieces by Hezekiah being abused to idolatry 2 Kings 18.4 And this may not only be done in justice seeing sin pollutes whatsoever toucheth it but is fit to be done in terrour as well to manifest Gods holinesse in his zeal against sin as to make men tremble at so dangerous an evil as sin is that brings destruction to all that comes near it that all men might feare to abuse wealth food houses apparel wives children servants friends c. as instruments to sin lest the curse of God light both upon them and upon our selves It hath been intimated that although this curse be inflicted upon the Serpent yet withal it was in an especial maner intended for the instruction of the man and woman in whose presence it was denounced against him that they might the more feelingly apprehend the evil of their own sinne which they had voluntarily committed when they beheld so fearful a curse brought upon an involuntary agent in the same transgression Whence 4 OBSERVE One mans punishment ought to be other mens instruction Observe 4 WHether inflicted by men in a course of justice Deut. 13.14 or laid on by Gods immediate hand Zeph. 3.5 6. Thus God makes Abraham acquainted with that fearful judgement which he was to execute upon Sodom that himself and his family might take instruction by it Gen. 18.18 19. And upon the same ground are divers of Gods judgements recorded to posterity Psal 78.6 7. 1 Cor. 10.6 And it stands with good reason that we should make this use of other mens punishment seeing God is no respecter of persons but must measure all with the same line as proceeding alwayes by the same rule of Justice assisted by the same power carried on by the same zeal and holinesse of his nature and having still before his eyes the end even the manifesting of his own glory Besides it is a great honour to God when he thus brings good out of the evil of other mens smart as he doth light out of darknesse that both his power and mercy may be the more admired when he makes other mens poison our medicine and their wounds our healing God both in this judgement which he denounceth against the Serpent and that which follows ver 17. against Adam first expresseth the cause and passeth the censure and that to manifest the equity of his proceeding and in a sort to testifie to the world that though the punishment be his Act yet it is mans desart and consequently brought upon him by himselfe as the fruit of his own sinne Whence 5 OBSERVE God layes his judgement upon no creature but upon just desart Observe 5 THis is evident by allexamples of his Judgments In the old world he brought the flood upon them for their ungodlinesse 2 Pet. 2.5 concemned Sodom and Gomorrah with an overthrow for their filthy conversation 2 Pet. 2.6 7. carried away his people into captivity because their sinnes were encreased Jer. 30.15 as themselves acknowledge Lam. 1.8 and all the world bare witnesse Deut. 29.24 25. much more is it true in his own children Psalm 89.32 Lam. 3.39 Reason 1. His nature fury is not in him Isaiah 27.4 but long-suffering and abundant goodnesse Exod. 34.6 Psal 103.8 13. 2. Respect to his own honour infinitely advanced by manifesting his Justice mercy faithfulnesse and truth which appeares when he dispenseth all his administrations according to mens desarts 3. Neither could he otherwise encourage men to his service but by accepting and rewarding them in well-doing and punishing only their errors and that too with so much moderation that it tends only to their good and not to their destruction Let it move us both to justifie God in his Judgements with the Princes 2 Chron. 12. Psal 51.4 acknowledging
he shall take on him the very nature of man so that he shall truly and properly be called the seede of the woman 14. Notwithstanding he shall not be her seed by the ordinary way of natural generation but he shall be made immediately only of a woman not by the help of man for which cause he is called here the seed of the woman and not of the man 15. In this flesh of his Christ shall fight with Satan who after divers combates shall prevaile so far upon this sonne of the woman as to bring him by his instruments to the death of the Crosse which is the bruising of the heele here mentioned as farre as concernes Christs own person 16. This suffering of Christ in his flesh shall not wound him to death for it shall be only a bruise in the heele which is farre from any vital part 17. This combate between the two Commanders Christ and Satan and their armies in the issue and conclusion thereof shall end in a total and final overthrowing of Satan and breaking in pieces of all his power termed in this place the crushing of his head This ample Promise concerning the restoring of our first Parents and withall of all their posterity after them we see is pronounced against Satan as a part of his curse God telling him that this should be his judgement that those persons whom he had beguiled by faire pretences and drawn into rebellion against God should be delivered out of his snares Whence 1 OBSERVE Mans salvation is Satans grief and vexation Observe 1 HE is exceeding wroth because the Church escapes out of his hand Rev. 12.17 as he must needs be considering his inward malice and envie against God and man which carries him on violently to use all meanes to dishonour the one and destroy the other going about like a roaring lion seeking whom he may devoure 1 Pet. 5.8 so that the defeating of the effects of his malice against God and of his dangerous attempts against his people must be his greatest vexation especially when he findes withal by experience that his wrath turnes to Gods praise as the Psalmist speaks Psal 76.10 and to the good of his children Rom. 8.28 Let all the godly labour the more seriously to make their election sure 2 Pet. 1.10 watching carefully and using all diligence for that purpose 1 Pet. 5.8 assuring our selves that as many devils as there are in hell and as many wicked which are Satans seed and instruments as we converse withal here on earth so many open enemies or dangerous seducers we have about us lying in our way like the Amalekites in the children of Israels way to Canaan discouraging our hearts opposing our endeavours ensnaring our soules and labouring to cut off the meanes or at least to make them useful to us that might further us in our passage to heaven whom therefore it behoves us to suspect to avoid and to fight against with all our power as being utter enemies not only to our estates and lives but especially to the salvation of our soules It cannot be denied that the wrath of God was moved against Satan in the highest degree considering how many wayes he had wronged him in deceiving our first Parents So that he comes at this very instant to lay an heavy curse upon him and yet at the same moment he is moved with compassion towards the man and woman that were beguiled by him so that with the same breath he pronounceth a curse upon the one and a blessing upon the other as the words here expresly mention Whence 2 OBSERVE Gods indignation is never so much kindled against the wicked that he forgets his mercy towards his owne Observe 2 IN the instant of his destruction of the old world by the flood yet Noah found grace in his sight and God thought upon and took care for him both before the flood Gen. 6.8 and after Gen. 8.1 The like provision he made for Lot in the destruction of Sodom and Gomorrha Gen. 19.29 2 Pet. 2.6 the same respect he shewed towards the godly people in Judea Jer. 24.5 6. when he overthrew the state of that land and utterly destroyed the rest Ezech. 9.4 6. This shall be most clearly manifested at the last day when at that very instant wherein the wicked shall be cast into hell his own children shall be put into possession of their Kingdome Mat. 25.34 41. For God is not like a man subject to passions which transport him oftentimes beyond himself Nay the same Holinesse of his Nature that moves him unto wrath and indignation against the wicked stirs him up to compassion towards the godly as it is fit it should that the Judge of all the world may still do right in all things What our Parents had deserved at Gods hand we have seen already and now we see they do not so much as once open their lips to sue unto God for mercy and reconciliation before they speak or in probability think of their own good much more before they deserve it God out of his own goodnesse both deviseth and proposeth unto them meanes of their recovery out of this sad condition into which they had brought themselves Whence 3 OBSERVE Gods mercy towards man in the meanes of his salvation proceeds meerly from himself and is free every way Observe 3 IT proceeds meerly out of Gods love and kindnesse to man Tit. 3.4 5. out of which only it was that he sent into the world his Son Christ that embracing him by faith men might have eternal life John 3.16 1 John 4.10 and that when we were both sinners and enemies Rom. 5.8 our Justification is likewise out of his free grace Rom. 3.24 and our effectual calling seeing he seeks after us and not we after him Isa 65.1 and this love of his he dispenseth meerly according to his own Will Rom. 9.18 Reason 1. It can be no otherwise for seeing the being of the creature depends meerly upon Gods Will the condition of its being must of necessity depend upon the same Will But especially since mans fall what could there be in man to move God any wayes towards him unlesse it were to destroy him 2. Indeed as there is none that can give unto him first Rom. 11.35 or if he could can give him any thing that can profit him Job 35.7 so it s most equal that it should be so that the glory of Gods goodnesse might be entire unto himself alone when he bestowes it on those that cannot claime or deserve it 1 Tim. 1.16 Eph. 2.7 that every mouth might be stopped and all boasting taken away from men ver 9. when they have nothing of themselves but what they have received 1 Cor. 4.7 and have received nothing of desert but what was bestowed on them out of free grace The first beginning of mans recovery as God here promiseth shall be the renewing and sanctifying of their hearts for so much must necessarily be implied by this enmity that
where he pleaseth So he can take away strength and power from those to whom he hath given it and bestow it upon those that want it And 2. It is fit he should do so for the advancing of his own glory that the weak may rejoyce in the Lord their strength Psal 81.1 144.1 And the strong man may be confounded before him when the Lord is above him even in that wherein he glories as Jethro speaks Exod. 18.11 Yea but the woman had her hand deepest in the transgression as who had not only by her example but by her perswasions drawn her husband into this foule act of rebellion against God and yet the Lord is pleased to extend this great favour unto her and that in the first place Whence 18. OBSERVE The greatnesse of a mans sin is no barre unto Gods mercy Observe 18 HE could and did pardon Davids adultery seconded with the foule murther of Urijah Peters denial and forswearing of his Master Pauls persecuting and blaspheming 1 Tim. 1.13 and promiseth pardon to every sin and blasphemy unlesse it be against the holy Ghost Mat. 12.31 And this he doth 1. Because both his mercy and Christs satisfaction infinitely exceed the proportion of any sin Rom. 5.20 2. That the riches of Gods mercy and free grace might the more be magnified when such multitudes of hainous sins are pardoned which is that at which God chiefly aimes This is Gods large promise to the woman but this is not all the Lord is pleased to extend the same mercy to her issue too and tells her that her seed shall tread in her steps and stand out in defiance and continue this enmity against Satan and all his seed Whence 19 OBSERVE Gods mercies are not only freely bestowed on the godly but are extended to their posterity after them Observe 19 THis God manifested in establishing his Covenant with Abraham which included his posterity too Gen. 17.7 In renewing it with Noah Genes 9.9 In entailing the Kingdome upon Davids posterity Psal 89.29 thus he deals with all his people Deut 30.6 whom he takes into Covenant with him and their posterity after them yea we see the sanctions of the Law both in mercy and judgement take in the posterity too Exod. 20.5 6. And it stands with great reason That seeing the good or evil condition of the children is a blessing or curse to the parents God should thus discover to the world both his Mercy and Justice not only on the persons of those that please him or walk contrary to him but on their posterity after them that his different dispensations might be both the more observable at present and the better remembred to posterity when the examples of both are made known by this meanes to succeeding ages Let all men seek the good and advancement of their children by interessing themselves in the Covenant with God and continuing faithful therein that God may be also the God of their seed after them as he engageth himself to be under the condition expressed to David Psal 89.30 if they also walk in obedience before God Otherwise God cuts off the revolting issue of the best Parents as appears in the examples of Cain Cham Ishmael Esau and divers others so that Parents that desire their posterity may enjoy this large priviledge to be included in the Covenant must performe that which God commends in Abraham Gen. 18.19 to command their children to walk in the way of the Lord by the benefit of this Covenant they have a fountain of all happinesse and that for eternity Let our mercies be like unto Gods extended not only to the faithful but to their posterity after them as Davids was to Jonathans issue 2 Sam. 9.1 and let us make accompt of our own and other mens issue according to their interest left them by their Parents in Gods Covenant desiring to match and joine in friendship with the good children of godly Parents as heires of the blessing avoiding all inward society with the wicked seed of ungodly Parents as inheritors of their curse The womans seed we â—e is not all of the same nature or condition for we have here a division between seed and seed part is called the womans seed and another part the seed of the Serpent though both the one and the other descended of the woman according to the flesh although distinguished both in disposition for the one part hates the other and in name for the one part as we see is termed the seed of the woman and the other the seed of the Serpent and this promise of sanctification belongs only to that seede which is called the womans seed which only shall persist in the hatred of Satan and of his ways Whence 20 OBSERVE The Promises of mercy and grace belong only to the holy seed Observe 20 NOt only to Abrahams seed alone Gen. 17.7 but besides to Isaac his seed by Sarah ver 19. for Ishmael his sonne by the bond woman must not inherit with Isaac Gen. 21.10 nay not to all Isaacs seed neither profane Esau must be cut off and only Jacob loved and the other hated Rom. 9.13 only the seed of Israel must be Gods peculiar treasure though the earth be his Exod. 19.5 and known that is acknowledged and owned by him of all the families of the earth Amos 3.2 yea only the godly of that people are accounted for the true seed such as were Jewes inwardly the rest the name of a Jew and the outward circumcision profits not at all Rom. 2.25 In one word the Promise of grace and glory belongs unto those that God hath given to his Sonne Christ and to them only John 17.2 9. so that he is the Saviour only of his own body Eph. 5.23 Now in that only those which joyne with the woman in this holy enmity against Satan are here termed the womans seed and the rest that joyne with Satan are termed his seed 21. OBSERVE Only godly children are worthy to be called and accounted children Observe 21 IN Isaac alone shall Abrahams seed be called Gen. 21.12 and he only is truly a Jew which is one inwardly circumcised in the heart as well as in the flesh Rom. 2.29 and the children not of the flesh but of the Promise are they that are to be accounted for seed Rom. 9.8 the rest are children of the forcerers and of the adulterer and the whore Isa 57.3 as on the other side they that are no children by natural descent become children by walking in the steps of the faith of Abraham Rom. 4.12 good reason they should never be accounted for the seed of a godly Parent 1. That have in them nothing of the Parents best part the Image of Christ after which he is renewed in holinesse 2. Nor with whom Parents can have any â—â—ward communion or any true comfort in them or profitable service by them here nor can at all enjoy them hereafter when the one shall be a Citizen in Heaven and the
who having by experience found how ill she was able to moderate her own desires must needs be the more secured by having a Moderator set over her by whose wisdome such inordinate motions of her minde might at least be so farre kept in order that they should not break out into outward Acts. Now it must needs be that the man being of the two of the more noble sex and the woman being created both for him and out of him he must from the beginning have preeminence above the woman but that may seem to be at the first rather a priority in order then a superiority in authority And both of them being endued with perfect understanding and with wills and affections rightly ordered every way their government if they had continued in that condition might in all probability have been carried on rather by consent then by prescription when they should both of them desire and approve the same things in which case injunctions had been needlesse In examining this sentence which God passeth upon the woman first and upon the man afterwards it is worthy our observation that in them both we finde a mixture of mercy tempered with judgement The woman shall endure paines and sorrow in conceiving and in bringing forth children but that necessarily supposeth that she shall have children and a posterity and leave an issue behinde her whereas in the extremity of Justice she might at that very present have been cut off from the earth according to the curse threatened In the day when thou catest thereof thou shalt die the death And as for the man his labour which at first was unto him a recreation and delight shall now be hard and painful but withal there 's a promise enterlaced that the sweat of his face shall yield him bread that is meanes for the sustaining of his life And that we may more clearly discover the way of God herein we must in a special manner observe that this sentence is pronounced against them both after the promise of Christ made unto them in the verse praecedent in whom God offered to our first Parents peace and reconciliation although he lay upon them these quick remembrances both of their own sin and of Gods just displeasure against them for it Whence 1 OBSERVE All the afflictions of Christs members are dispensed unto them under the Covenant of Grace Observe 1 GOd establisheth a firme Covenant with David Psal 89.28 and after that chastens him in his posterity when they provoke him and yet makes good his Covenant still ver 31 32 34. His children must have afflictions in the world Joh. 16.33 He receives us for sons and yet chastens us Heb. 12.6 pardons Davids sinne and yet layes his hand upon his childe 2 Sam. 12. Whence the Prophet David acknowledgeth that he had afflicted him in faithfulnesse Psal 119.75 that is both in sincere love and according to his Promise and Covenant which he had made with him Reasons may be 1. All his dispensations towards the members of Christ are by vertue of that Covenant by which he administers all things to them having committed all judgement to the son Joh. 5.22 2. Neither is the chastisement of his children any hinderance to that Covenant by which God hath engaged himself to with-hold no good thing from us Psal 84.11 seeing they also work together to their good Rom. 8.28 as David found by experience Psal 119.71 3. Otherwise God should lose his end in chastening his own for their good seeing the good of all proceeds from the sanctifying of all in Christ who is like the tree that sweetened the bitter waters Exod. 15.25 4. God is no changeling His mercy is from everlasting to everlasting upon those that feare him Psal 103.17 neither doth he as men sometimes love and sometimes hate but loves unto the end those whom he loves John 13.1 Alwayes taking pleasure in those that fear him Psal 147.11 even when he is displeased with their sins Esay 57.17 18. 1. A singular consolation to the godly when not only those afflictions which fall upon them by the will of God are sanctified unto them in Christ but besides the Covenant of peace remains firme unto them So that no evil shall offend them or interrupt their peace Psalme 119.165 nor separate them from the love of Christ Rom. 8.31 2. Let no man judge of his estate by the afflictions that befall him in this life by which no man can guesse whether he be worthy of love or hatred Eccl. 9.1 It was Davids error that he judged of his own condition by his chastisements that lighted on him every morning Psal 73.14 which besides the present unquietnesse of his spirit which much afflicted him ver 21. had wel nigh disheartned him in his course vers 13. Indeed the judging of our estates upon such false grounds 1. Cannot but at present deprive us of our comfort in the assurance of Gods love and hinder our rejoycing in him 2. Discourage us in our duties of his service 3. Shake our faith 4. And take away the fruits of our afflictions reformation for time to come see Psalm 119.67 and experience of his love and faithfulnesse at present Rom. 5.3 1. Let us then in the midst of our afflictions hold fast the grounds of our hope as Job doth in the middest of those sharp tryals wherewith God exercised him Job 19.25 and the Church of God Lam. 3.21 24. 2. Let us withal search our wayes Lam. 3.40 remembring that afflictions although they be not laid upon any of Gods children as a judgement for sin yet they are chastisements for sin and are intended to us for reformation Isa 27.9 Seeing Gods displeasure is not against our persons which he chastiseth in love Psal 119.75 but against our sins only for which when we are humbled and break them off by repentance we shall finde the experience of Gods relenting towards us and readinesse to abound in mercies as in times past Jer. 31.18 19 20. The sentence that was decreed by God against our Parents was as the words import present death Death in that day wherein they should eat of the fruit forbidden The extremity of this sentence God now looking upon them in Christ is pleased to remit Notwithstanding he thinks fit to leave with them such remembrances both of their sin and of his dislike of it as might put them in minde of it all the dayes of their lives Whence 2 OBSERVE Though God have thorough Christ remitted to his children the sentence of Death yet he hath not freed them from the afflictions of this life Observe 2 ARising 1. From within our selves either in the outward man as infirmities or sicknesses of body such as the Prophet David complaines of Psal 38.5 7. or in the soul and spirit in much grief and unquietnesse of mind with which the godly are somtimes afflicted Psal 77.2 3. and that so far that both their flesh and their heart may fail them Psal 73.26 2. From
without by Satan and his instruments which are great vexations Psal 143.4 5. As our Saviour himself tells us that we shall have tribulations in the world Job 16.33 Reasons 1. God hath so much respect to his own honour advanced First by discovering the sincerity of his servants hearts who might be conceived to serve God rather for hire then for love as Satan casts it in Gods teeth Job 1.9 10. but when they trust in him and serve him cheerfully even when he slays them Iob 13.15 declare to the world that they cleave unto him for himself and not for his rewards 2. In his Justice who spares not his own children when they sin against him as himself declares Psal 89.30 as oftentimes they do 1 Kings 8.46 Thirdly in his truth and faithfulnesse when he preserves his own in the midst of their tryals holds them still by their right hand Psal 73.23 as he did the three children in the flames offire Dan. 3.28 2. It is for his childrens good many ways 1. To humble them Ier. 31.18 19. 2. To reform them as it did David Psal 119.67 and ought to do us Lam. 3.40 3. To keep us close to God as it did the same Prophet David Ps 73.28 4. By making us weary of the world in which we can enjoy no quietnesse to make us long for heaven where all teares shall be wiped away from our eyes and there shall be no more sorrow nor paine Rev. 21.4 but fulnesse of joy and rivers of pleasures for evermore Psal 16.12 1. It justly taxeth all those that murmur and are ready to blaspheme God for their plagues Rev. 16.11 as all wicked men do Or are offended at the condition of a Christian when tribulations persecutions arise as they are that have no root in themselves Mat. 13.21 or are discouraged in the course of their profession as the Prophet David was Psal 73.13 14. Or lastly such as judge men forsaken or neglected by God when they finde them even the godly themselves involved in the same calamities with the rest of the world as they judged of Davids case Psal 71.11 and as the Barbarians judged of Paul Act. 28.4 2. And ought to quiet the spirits of all that are godly if they will consider 1. Not so much what they suffer in their present afflictions as from what they are delivered and have justly deserved 2. And that the burthen of afflictions which seemes so heavy is in true estimation both light and momentany as the Apostle tels us 2 Cor. 4.17 3. And whatsoever they are they are no effects of Gods hatred but of his love and not exacted upon us as a debt for sin which Christ hath satisfied to the full but laid on us as chastisements for our good Now if we look on the manner of Gods dispensing these afflictions which he layes upon the offendors in this sentence which he pronounceth upon them we shall discover in them as hath already been observed a mixture of mercy with their judgement a composition of bitter and sweet The woman shall have joy and comfort in her issue but sharp paines and sorrow both in conceiving and bringing forth her children And the man shall have the fruit of his labours for the sustaining of his life but withal he shall buy it dearly with the sweat of his face by much labour and wearinesse Whence 3. OBSERVE All the afflictions that God layes upon his children in this life have mixed with their bitternesse some sweetnesse of mercy Observe 3 FIrst there is mercy in the fountain whence these dispensations of afflictions flow which is not wrath and displeasure but love and faithfulnesse as the Prophet acknowledgeth Psal 119.75 Secondly in the measure Isa 27.8 that he doth not stir up all his wrath against us Psal 78.38 Thirdly in the issue that even the afflictions themselves work to their good as Dauid found by experience and God hath promised they shall do Rom. 8.28 Reason 1. The satisfaction of Christ who hath taken upon him all the debt of our sins which is pure wrath and hath paid that to the uttermost So that the dispensation of the chastisements wherewith God is pleased to exercise his children must needs be out of Gods mercy and not out of his Justice 2. Otherwise Christ had redeemed his children in vaine if God should now after he is reconciled fully unto us and hath pardoned all our sins and accepted a ransome poure out his wrath upon us again and thereby destroy us depriving us of the benefit of our Covenant and himself of his own glory 1. Let it support all our spirits in the middest of our sharpest trials as it doth the Churches Lam. 3.28 29 31 32. and raise them to a patient waiting upon God that seemes for the present to hide his face from us as the Prophet resolves Isa 8.17 and the Psalmist doth Psal 130.3 4 5. in the way of his judgements Isa 26.8 whose very wrath having in it a mixture of mercy and compassion Jerem. 31.20 gives ground of assurance that he will not chide continually Psal 103.9.10 seeing he hath not dealt with us after our sins and doth but wait that he may be gracious unto us Isa 30.18 2. Let us in all our afflictions take notice of and labour to search out that mercy that he mixeth with his judgements First that the measure of them is neither proportioned to our sins as Ezra acknowledged Ezra 9.13 nor to the examples of the judgements poured out upon the wicked Isa 27.7 Secondly neither do they work in us murmuring and repining against God but humblenesse of minde shame of our selves complaints of our sins Mic 7.9 and not of Gods justice with Gain Gen. 4.13 softnesse of spirit and tractablenesse to him love of him and desire to be at peace with him Isa 27.5 Now as in this sentence of God there is a mixture of mercy to allay the bitternesse of the afflictions so there is withal bitternesse in the affliction it selfe sufficient to make the man and woman sensible of the smart of Gods hand as sharp paines and sorrows in conceiving and bringing forth children and hard labour to the man in getting his bread with the sweat of his browes Whence 4. OBSERVE As there is some mixture of mercy with the bitternesse of the afflictions of this life so is there a mixture of bitternesse with the blessings of this life Observe 4 SOlomon found nothing of all that he had laboured in but vanity and vexation of spirit Eccl. 2.11 and saw in enjoying wealth sorrow and wrath with sicknesse Eccl 5.17 labour in getting for when the wise man tells us that in all labour there is profit Prov. 14.23 he must necessarily imply that in all profit there is labour And care and feare in keeping by reason of the mutability of all outward things which Solomon elegantly expresseth by comparing them to birds that have wings Prov. 23.5 besides the shortnesse of their continuance Prov. 27.24
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
services easie Gen 29.20 2. And of the Law it selfe for the purity of it Psal 119.140 the righteousnesse and saithfulnesse of it v. 138. the wonderful perfection and admirable effects of it Psal 19.7 8. 3. For the reward set before us hereafter and peace which our obedience to the Law brings at present See Psal 73.24 and 119.165 This cheerfulnesse of spirit is necessary 1. To sweeten and make us despise those incombrances which we meet in our wayes 2. To encourage others 3. To bring honour to God But it is observable that in this Commandment though the labour enjoyned be hard and painful yet it shall not want effect though it be purchased with the sweat of his brows yet his labour shall produce him bread to sustaine his life Whence 3. OBSERVE Whatsoever we undertake in obedience to Gods Commandment shall not want effect Observe 3 PRov. 14.23 He that soweth plentifully shall reap plentifully 2 Cor. 9.6 which is not only true in respect of the future reward promised 1 Cor. 15.58 but besides in respect of mens present labours that they shall not want successe unlesse God be pleased to deny his blessing to humble men for their sins as Hag. 1.6 otherwise the promise holds and is made good to all that in their labours serve God in sincerity Ps 128. 2. Isa 65.23 Unles God see it fit sometimes to with hold his blessing on them for some greater good to us or honour to himself Reasons 1. That God is able to give successe and by his blessing to prosper mens endeavours no man can deny 2. That it concerns him in point of honour to prosper that which he commands is as clear as theformer 3. It is needful to be so lest other wise men should be discouraged in his service if they should labour therein without bringing any thing to effect Let it encourage all men in the services which God Commands wherein they are sure not to labour in vaine but either to effect what they undertake 2. Or to attain something that shall be better for them 3. And to have the reward of their endeavours from God Isa 49.5 so they undertake things 1. In obedience to Gods Command 2. To a right end for his glory and the good of others 3. And depend upon Gods blessing and not on their ownlabours for successe After the injunction of painful labour follows the duration of it for terme of his life containing withal the sentence of God concerning mans dissolution by death with the equity thereof In this sentence take notice 1. Of the moderation thereof in respect of the curse threatened 2. Of the mitigation thereof 1. In the time Adam shall die though not that day 2. In the kinde of death it shall be temporal but not eternal though both were included in the Sanction Whence 4 OBSERVE Gods Sanctions are certain as well of judgement as of mercy Observe 4 NOt only unto the wicked Gen. 4.12 Eccl. 8.12 13. but unto the godly too 2 Sam. 12.14 18. but with this difference 1. That their judgments are only outward and temporary whereas wicked mens judgements are spiritual and eternal 2. And those judgements are laid on them not as a part of their debt for sin which Christ hath satisfied to the full 3. And are sanctified to them so that they work together to their good Reason 1. Both the threats of judgement as well as the Promises of mercy are founded on the same grounds of Gods Truth and Immutability and Power 2. And have the same scope the honouring of God in the manifestation as well of his justice as of his mercy giving to every man according to his deeds see Psal 58.11 Isa 59.18 19. 1. Learne to tremble at Gods judgements Ps 119.120 as well as to hope in his mercy yea even the godly who though they are freed from the everlasting curse by the death of Christ yet are liable to such chastisements Psal 89.31 32. as may make their hearts ake Psal 143.4 2. Let it appale the hearts of all wicked men that notwithstanding all Gods threatenings go on desperately in their sins Deut. 29.19 who as they dishonour God in the highest degree either denying his Power Holinesse and Providence Psal 94.7 and his truth or imagining him to be like unto themselves Psal 50.21 so they bring upon themselves the wrath of God to the uttermost to their everlasting destruction Deut. 29.20 Psal 50.21 If we consider this sentence of Gods decreeing mans dissolution and the turning of his body into dust in particular we may 5. OBSERVE Though God hath freed his children from eternal death yet he hath left them as well as others under the sentence of temporal death Observe 5 DEath by sinne passed upon all men Rom. 5.12 Heb. 9.27 from which though Henoch was exempted Heb. 11.5 and Elijah 2 Kings 2.11 as shall be such as are found living when Christ shall come to judgement 1 Cor. 15.51 1 Thes 4.17 yet upon the rest as well godly as wicked this sentence takes hold as all experience shewes Reason 1. That by it they might be put in minde of sin that brought death upon them Rom. 5.12 2. They have no harme by death which is at present but a sleep wherein they rest from their labours Isa 57.2 and which severs them not from Christ 1 Thes 4.14 through whom it is sanctified to them see 1 Cor. 15.55 and is made an entrance into life Rev. 14.13 and hurts not the body which shall be raised up in glory 1 Corinth 15.42 43. Prepare for it as being 1. Most certain Eccl 9.5 2. And yet uncertain in the time and meanes of it Luke 12.20 3. And whereof men are naturally regardlesse being bewitched by the world Psal 49.11 4. And yet being of all other things that which most nearly concerns us To this end 1. Make sure of Christ whom if we have to die is gaine Philip. 1.21 2. Be alwayes doing good see Luke 12.40 42 43. knowing there is no work nor device in the grave whither we go Eccl. 9.10 3. Stand loose from the world that it may not trouble us to go out of the world 4. Let us have our conversation in heaven Phil. 3.20 and lay up our treasure there Mat. 6.20 whither by death we are translated The Lord contents not himselfe to minde Adam that he was taken out of the dust but tells him that he is dust and shall be resolved into dust Whence 6 OBSERVE Mens bodies are bast every way both in their original in their present condition and in their dissolution Observe 6 IN their Original of the dust Eccl. 3.20 earthly of the earth 1 Cor. 5.47 in their present condition no better then dust Psal 103.14 Eccl. 12.7 their food out of the earth Psal 104.14 their clothing no better and their dwelling houses of clay Job 4.19 In their dissolution turned into dust Psal 104.29 where one may say to corruption thou art my father to the worme thou art
my mother and my sister Job 17.14 Reason 1. To humble us Gen. 18.27 2. To magnifie Gods mercy in abasing himself to look on such vile wretches see Psal 113.6 7 8. to give his Sonne for them to advance dust and ashes to such a glorious condition as the Apostle describes Cor. 15.42 43 49. 3. To move us to long for heaven see 2 Cor. 5.1 2. First It reproves all that glory in Beauty or Ability or bestow all their care and labour in making provisions for the body by costly clothing delicate feeding sumptuous building and in the mean time leave the soul empty and naked discovering therein 1. Their earthly mindes Phil. 3.19 2. And grosse folly Psal 49.13 3. Joyned with some impiety in glorying in that wherein God especially labours to abase them Secondly let it move us to cease from our cares of providing for these earthly tabernacles and to bestow our labours for the supplying and adorning of the soule As 1. More immediately given by God 2. Carrying the most lively character of his Image 3. More capable in it self of true beauty 4. Yet most deformed by sinne 5. Consequently requing most care and labour to repaire and restore it unto that condition in which it was created To which purpose endeavour to enrich that with knowledge Psal 1.9 adorne it with humility 1 Pet. 3.4 establish it in faith Heb. 13.9 Now in that God who threatened death to our first Parents in the day wherein they should eate of the forbidden fruit yet suspends the execution thereof till a longer time though the weaknesse and infirmities of nature which before their fall they were not subject unto seized on them at present we may from thence 7 OBSERVE The disposing of mans life is in Gods hand Observe 7 WHich God chalengeth to himself Deut 32.39 David acknowledgeth Psal 3.15 Daniel testifies to Belshazzar Dan. 5.23 and is clearly manifested by all experience Psal 104.29 so that it is not in the power of men to cut it off at their pleasure 1 Kings 19. Dan. 3.27 and 6.22 though God use them to that end somtimes as his executioners Psal 17.13 14. Reason 1. He gives it Psal 104.30 Job 33.4 no reason then that any creature should make his gift void 2. And he can preserve it see Isa 54.16 3. To have power of life and death belongs to the highest Authority which is founded in God alone see John 19.10 11. that all men might feare before him First let it arme us against the threats and violence of wicked men who 1. Cannot shorten our life one day see Luke 13.32 2. Nor till we have served our time Acts 13.36 and finished our course 2 Tim. 4.7 3. And then shall but make us the sooner possessours of our reward Secondly depend upon God for our lives 1. Seek them at Gods hand with Hezekiah Isa 38 3. with David Psal 102.24 and Jonah and depend not on meanes with Asa 2 Chron. 16.11 12. 2. Blesse him for them Isa 38.20 3. And serve him with them living to him and not to our selves 2 Cor. 5.15 The decree of God for mans dissolution is clearly expressed the time when this shall be God keeps in his own breast that is not expressed at all Whence 8 OBSERVE Though death be certain to all men yet the time of death is uncertain Observe 8 NOt in respect of God who numbers every mans days out unto us Luk 12 19. as appears not only by extraordinary judgements that fell upon Dathan Uzzah Ananias c. but in the ordinary course of Providence Reason 1. That men might not be hardened in sin as usually they are when judgement is deferred Eccl. 8.11 but walk in fear as being not assured of life for one moment of an houre 2. To be assured of the terme of life would not profit us any way either to prevent death which is certainly determined or to further repentance which that blasphemous thief upon the Crosse found no place for though he saw death before him Luke 23.39 It is true notwithstanding that God extraordinarily may reveale unto men before-hand the time of their death or removal from hence as in Aarons and Moses case Numb 20.26 Deut. 32.49 and Elijahs 2 Kings 2.3 5. and Hezekiahs 2 Kings 20.6 but that is not usual Let it move all to stand loose from the world in which they have no assurance to continue one moment to have our lamps alwayes burning with the five wise Virgins Mat. 25.7 to make sure of Christ and Heaven to be alwayes well-doing that our Master may finde us so whensoever he comes Mat. 24.46 47. for feare of the danger threatened ver 50 51. But it is worth our observing that God together with the sentence which he pronounceth against man withal manifests the equity of it that he doth man no wrong since he leaves him in no worse condition then he was at first resolving him into dust that was but dust Whence 9 OBSERVE The judgements of God are just and equal all of them in all things Observe 9 AS Moses professeth Deut. 32.4 and Job acknowledgeth Job 1.21 and 2.10 and David Psal 119.75 128. though many times we see not how see Jer. 12.1 which notwithstanding God reveales unto his servants as he did to Abraham in the destruction of Sodom Gen. 18.32 Reason 1. He cannot wrong his own creatures no more then the Potter can the clay nay much lesse 2. His Nature will not suffer him to do otherwise he that is God must necessarily do good Psal 119.68 out of the Lords mouth proceeds not good and evil Lam. 3.38 3. Nor the respect to his owne honour magnified as well in his justice Psal 64.8 9. as in his mercy and truth 4. It would otherwise discourage his own servants see Mat. 25.24 25. as the opinion of Gods favouring of the wicked and afflicting his own servants had almost discouraged David Psal 73.13 14. Let it cease our murmurings against Gods administrations towards our selves or others to which our corrupt nature easily inclines Psal 73.3 against which the Psalmist gives a special Caveat Psal 37.1 and justifies God in all his wayes in which he is righteous Psal 145.17 To this purpose 1. Let us lay that before us as a principle unquestionable with the Prophet Jer. 12.1 2. That we may see and so beare witnesse to that justice of God 1. Confider that God may charge the best of his servants with folly see Psal 130.3 and 143.2 2. To satisfie us concerning the seeming prosperity of the wicked Consider 1. What they enjoy 1. Only outward things neither grace nor glory which are the godlies portion Psal 84.11 2. And those unto their own hurt Eccl. 5.13 so that a little that a righteous man hath is better then the riches of many wicked Psal 37.16 3. That also oftentimes to their destruction at the last Prov. 1.32 for which purpose God advanceth them Psal 73.18 whereas good mens afflictions turne to their good
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
both within and without to shew us both how vile and of how short continuance we are but study both to walk humbly at present and minde and prepare for our estate hereafter VERSE 24. SO he drove out the man Out of Paradise driving out implies a removing if not by force yet at least in displeasure which is mentioned the second time that we might take the more notice of that judgement of God upon our first Parents in casting them out of this pleasant Garden which he had planted for them And he placed at the East of the Garden of Eden Which in all likelihood was the only way of entring into it otherwise it had been in vaine to stop up one passage and to leave the rest open Cherubims Angels the formes whereof resembling young men having wings to note their incorruptible nature and agility in service were by Gods appointment Exod. 25.18 placed over the Mercy-Seat and being well known by that name unto the Jewes Moses here and other Authors of Holy Scripture use to signifie Angels And a flaming sword By this outward visible signe deterring Adam and his posterity from attempting the entrance again into Paradise which they saw they could not endeavour without running upon their own destruction Turning every way In what manner is not here expressed and therefore not to be curiously enquired into the Holy Ghost being pleased only to intimate that God so cast our first Parents out of Paradise that there should be no possibility for them to returne thither again for ever To keep the way of the tree of life The Seale of the Covenant of works the condition whereof man being now corrupted and weakened by his fall being utterly disabled to performe was for ever to be taken away But by the infinite mercy of God the way unto the celestial Paradise whereof this earthly was but a figure was opened by Christ by the Covenant of grace The double expression of the driving of man out of Paradise seemes to imply that God would have special notice taken of that judgement of his upon him So that we may thence 1 OBSERVE Gods judgements are not to be passed over sleightly but to be considered seriously and observed and remembred carefully Observe 1 PSal 64.9 they made a deep impression on Davids heart Psal 119.120 and wicked men are taxed that they observe them not Psal 10.5 Isa 26.11 Reason 1. They are a great deep Psal 36.6 and therefore not understood without careful observing and searching into them 2. They are instructions to us Isa 26.6 1. Discovering Gods righteousnesse as Psal 58.11 and 9.16 2. Appertaining unto us Luke 13.3 5. 1 Cor. 10.6 7 11. 3. Who are all of us warned by such precedents as being subject not only to the same God but besides to the same Law of Righteousnesse according to which God dispenseth to all men Mercy or Judgement according to their wayes or works without respect of persons Let every one of us 1. Search into Gods judgements comparing them with the rule according to which they are acted with the Prophet Dan. 9.12 13. and enquiring into the cause of them Deut. 29.24 25. that we may justifie God in them Psal 119.137 2. Let us be careful to lay them up in our memories as being performed as all the rest of his eminent works are for that end Psal 111.4 3. Be as careful to apply them to our selves upon all occasions Josh 22.16 17. till our hearts tremble at them Psal 119.126 But why did not God destroy Paradise out of which he had now excluded man for ever so that it could now be of no farther use Certainly it could be for no other end but that it might be a monument of Gods bounty to make him the more sensible of what he had lost by his rebellion So that we may thence 2 OBSERVE God loves to leave monuments both of his Mercies and Judgements for the justifying of himself and the convincing of men of their unworthy carriage towards him Observe 2 THe pot of Mannah Exod. 16.33 the brazen Serpent till Hezekiah brake it in pieces 2 Kings 18.4 the song made by Moses at Gods Command conteining the summe of Gods wonderful mercies to his people and their manifold rebellions against him Deut. 31.19 21. Reasons 1. The tender respect which He hath to his own glory 2. And mans pronenesse to forget Gods administrations towards his people Psal 106.21 3. And the great use that might ought to be made of both Ps 78.7 8. Let us carefully keep by us records of both as to justifie God and shame our selves so to bring our hearts to an holy dependance on him Psal 78.7 and a care to walk before him with reverence and feare all our dayes But withal the particle So in the beginning of this verse may not be passed over as pointing us back to all that went before the sinne of Adam the discovery of it with the conviction of the offendors the sentence pronounced against them and the danger of their falling into a farther sin circumstances all manifesting the justice and equity of God in casting man out of Paradise Whence we may 3. OBSERVE In searching into Gods judgements our special care must be to observe the precedents and cause of them Observe 3 JUdg 5.8 Deut. 29.24 25. Thus God himself sets out the sins of Sodom before he pronounces or executes his judgments on them and that they may be the more clearly manifested he oftentimes over-takes men in the very act of sin as in the case of Corah Dathan and Abiram Numb â—6 31 35. and the peoples murmuring against Moses and Aaron ver 41.46 49. Sometimes in the very judgement he points at the cause of it in the Kinde Instrument Time Place or some other circumstance or more clearly by the mouth of his Ministers Reason 1. This makes most for his honour in clearing his justice which he especially aimes at see Psal 58.11 Deut. 32.4 2. This is the only way to direct and instruct us See Neh. 13.18 Now Adam having so lately found by experience his own folly in hearkning to Satans counsels and having been called to account by God himselfe and so sharply censured by him and withal having the Covenant of grace proposed unto him in Christ one would conceive might be sufficiently served against any temptation of Satan that might have drawn him on to a second sin Yet we see God thinks fit to set before him this terrour of the flaming sword to deter him from attempting to eate of the tree of life So that we may 4 OBSERVE The best of Gods servants have need of the terrours of his judgements to restraine them from sinne Observe 4 THe Psalmist professeth that he made special use of them Psal 119.120 and Joshuah thinks it needful to lay the consideration of Gods jealousie and revenging hand before his people even then when he findes their hearts most pliable Josh 24 19 20. Reason 1. Because the best
66 The Provisions which God allowes us for this Life are of wonderful variety p. 67 Whatsoever God-bestowes upon us he bestowes Freely and Fully p. 68 The most Righteous amongst the Sons of Men must live under a Law p. 70 The Will of God is that which Man is to take for his Rule Page 71 God is pleased to give a Law to furnish us with all needful Means to further us in the performance of our Duties pag. 72 The Matters in which God delights to try our Obedience are in themselves of no great importance p. 73 Our Abundance and Delights must be used within the Limits of Obedience ibid. Disobedience is a fearful Sin in Gods Account p. 74 The Terrours of the Law are Useful to the best amongst the sons of Men p. 75 Death and Destruction are in Gods Hand ibid. All kinds of Evils and Miseries are the Wages of Sin p. 76 Gods Judgments are certain as well as his Promises of Mercy p. 77 Vengeance and Judgment follow Sin at the heeles ibid. Verse 18. God knowes all our Wants and makes Provision to supply them p. 80 Gods Providence and abundant goodnesse never failes us p. 81 A Solitary life is an uncomfortable life p. 82 God takes Notice of our Wants as a Faithful Helper p. 83 God makes nothing but for some necessary use and to some profitable end ibid. A Wife is not good till it be not good to be without a Wife p. 84 It is Gods Will that a man should be the better for his Wife p. 85 It is only God that must supply our Wants p. 86 Nothing moves God to Compassion but his own bounty and goodnesse ibid. A VVife is but an Helper to her husband p. 87 A Wife cannot be a good VVife unlesse she be a Meet and a Fit VVife p. 88 Verse 19. Gods Mercies should be precious unto us p. 90 We must know the unserviceablenesse of other things that we may Approve the profitablenesse of that which is truly good p. 91 God can dispose of the Creatures to be where he Appoints them ibid. Man may lawfully use that power over the Creatures which God hath put into his hand p. 92 God is pleased to employ men in many things which of right belong unto himself ibid. Verse 20. No Creature can be applyed to any other use then that for which it was first created by God p. 94 Beasts are not comfortable companions for men p. 95 Verse 21. Sleep and quiet Rest are given by God himself p. 97 God is pleased to manifest his VVorks to men ibid. God takes care for us even while we sleep p. 98 God delights to vary his wayes in all his operations ibid. Gods VVayes and VVorks are full of holy Instructions p. 100 The VVife must be neither her husbands Lord nor Vassal ibid. A VVife should be a strong Helper to her Husband p. 101 God requires nothing of us that may hurt us ibid. God takes nothing from us but he takes care to recompence it to us p. 102 It is usual with God to leave with us lively Remembrances of his Mercies ibid. Verse 22. God can change any thing into what Form he pleaseth Page 104 God is Exact in all the works that he undertakes ibid. Women as well as men are Gods own workmanship ibid. God hath allowed but one Wife to one man p. 105 Man hath nothing but what God bestowes upon him p. 106 Every Child of God must desire to receive his Wife from Gods hand ibid. Verse 23. Gods Blessings ought to be entertained by us with Thankfulnesse p. 108 We may know as much of Gods Wayes and Works as concerns us for the quickening of us unto our Duties p. 109 It is Consent that makes the Marriage between Man and Wife p. 110 The best amongst men need to be minded of their Duty p. 111 Verse 24. Marriage of Man and Woman is an Ordinance of God p. 113 Married persons must be wholly and entirely one to another p. 114 Married persons are to adhere and cleave firmly one to another ibid. Verse 25. Nakednesse of mans Body was Glorious till Sin made it shameful p. 116 Inordinate Motions to evil thoughts arise from the corruption of the heart within ibid. CHAP. III. SAtans End in his Tempting of Gods people Page 10 Of the Means by which Satan endeavoured to move Eve to question Gods Love to Man p. 12 Satan's cunning Endeavours to winne credit and a good opinion of himself p. 14 Satan's Practice to take away from the woman the terrour of the Curse threatned by God p. 16 Satan's Practice to fasten mans heart to dependance upon the Creature page 17 A Consideration of Satans great Art in managing this Temptation p. 20 Verse 1. It is the câ—stome of Satan to attempt men before they be settled in a course of godlinesse p. 27 Satan contrives Mischief against such as never provoked him p. 28 No place can free us from Satans Assaults p. 29 Satan is the Authour of every sinful Motion p. 30 Satan makes choice of the fittest Instruments he can find for his own wicked Ends. p. 31 Cunning and Subtile persons are dangerous Instruments to deceive p. 22 No Advantage can assure a Child of God from the Temptations of Satan p. 33 Our Weaknesse is Satan's Advantage p. 35 Solitarinesse is many times a Snare p. 36 Satans main End is Mans Destruction ibid. Satan usually pretends the good of those whom he intends to destroy Satan and his Agents in tempting men to sin are very wary in discovering their full intentions at first p. 40 Discretion and Warinesse in mens Actions ought to hinder the Effectual prosecution of that which they intend p. 41 The forgetting of Gods Mercies is a great means to take off a mans heart from him ibid. It is a dangerous Snare to a man to have his Eyes too much fixed upon his Wants p. 42 The Nature of Man is apt to be carried against all Restraint and Subjection p. 43 Ambiguous and Doubtful expressions are dangerous Snares p. 44 Verse 2. It is dangerous to lay open our selves freely to persons unknown p. 45 It is dangerous to question Evident and Known Truths p. 46 Blasphemous Suggestions ought not to be heard without indignation p. 47 When Gods Mercies are mentioned we must remember his Name that bestowes them ibid. Gods Mercies ought not to be represented in weak and cold Expressions p. 48 Verse 3. Mens Speeches are Proportioned according to the measure of the affections of the heart p. 50 When we remember any Law of God we ought to set before us the Sanction annexed thereunto p. 51 When we lay the Law of God before us we must fix our thoughts upon him that gives it p. 52 It is an hard matter to bring mans heart to submit unto any yoke of restraint p. 53 Whosoever will not be entangled to sin must not come near them p. 54 The sleighting of the Curse of the Law makes way to the Transgression