as in the fruits of Gods Blessing but as in the effects of our own endeavours and let it check our vain and dangerous Confidence which makes us trust in our own wisdom and power and burn incense to our own net and yarn that we may ascribe the successe of all our labours about the things of this life unto God alone who is indeed pleased to make use of our heads and hands in the Conservation of his Creatures but 1. Rather to keep us doing then because he needs our help 2. That finding by experience how little our labours work to the producing of any effect we might rejoyce in him who worketh all things by his mighty power and not in our selves 3. And thereupon might be taught to depend upon him and serve him when we observe the successe of our labours to be the effect of his power and not of any ability of ours 4. To abase and humble us in busying our selves about the service even of those Creatures that he hath put under our feet All which he hath ordained onely for a short time whereas hereafter all mens labours as well as all other meanes shall cease with the use of those Creatures which are supported by them and God shall be All in All. VERSE 16. ANd the Lord God Himself in Person the same God that had planted the Garden and bestowed it upon the man for his possession and dwelling so that the Name of God seemes to be mentioned in this place as well to set before us the strictnesse of this restraint that it was laid upon man by the Authority of God Himself which also the woman insists on in her answer to Satan Gen 3.39 As withall to set out the Equity thereof as being laid on him by God who having both planted and stored the Garden and freely bestowed it on him had full power and liberty to give out of that which was every way his own what he pleased to withhold what he thought good and consequently manifested his infinite Bounty and Goodnesse in bestowing all the rest of the fruits and denying man onely this one Commanded the man or to render it word for word Commanded upon the man And it is noted by some that when that preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added to the word Tzavab which is usually rendred Commanded It signifies a restraint as the same phrase is used Isa 5.6 This is out of question that here the word Commanded must be referred to the latter clause of the next verse following for the Command to the Man was not to eat of all the rest of the fruits which was rather a Grant or Permission then a Command but onely to abstain from that fruit that was forbidden The man The word Adam may include both Sexes in this place as well as one we are sure it doth so Gen. 5.2 He called their name Adam speaking both of the Man and Woman So that for ought appears to the contrary the Commandement might be and it is most probable was delivered by God Himself unto Eve as well as to the Man although it be not certain that it was so Of every Tree That is of the fruit of every Tree So that the Grant of those fruits to the Man is inlarged in two Circumstances First that it extended to every Tree And Secondly to the enjoying of them fully as we shall see anon This large extent of Gods Grant is the more carefully to be observed that we may in the next Chapter take notice how grosly and palpably God is wronged both by the Devils captious inquiry yea because God hath said Ye shall not eat of every Tree and by the Womans Scant and Maligne expression of the Grant in her Answer to Satan Of the fruit of the Trees we may eat Leaving out both the Circumstances in this place that commended the largenesse of the Gift namely that they were allowed to eat of Every Tree and to eat Freely Thou mayest freely eat Or eating thou mayest eat An Hebraisme of speciall force pointing out sometimes the Certainty sometimes the Continuance sometimes the Intention of an action All which perhaps or perhaps the two last may be intended in this place God allowing man to eat Daily and Plentifully even to Satiety of all those pleasant fruits of the Garden This large Gift of God to man is delivered and expressed marvellous aptly if we take notice of the Order wherein it is here placed by the Holy Ghost being added immediately after the Commandement of dressing the Garden as an incouragement to the Man unto that labour whereof the fruit and benefit should return unto himself alone So that the Easinesse and Equity of that Commandement is manifested in this that man was to labour for his good And it is likewise prefixed before the restraint that followes to manifest Gods Bounty and Goodnesse even therein that out of such infinite variety of choice fruits God withheld from him only one Tree and that too as we shall see hereafter for his good that by it he might be still admonished to look unto the Will of God as the rule of all his actions By the like Circumstance God intimateth the reasonablnesse of his restraint from labour on the Sabbath day because he had allowed Man six daies for the dispatch of his own affaires The scope of the Holy Ghost in setting down Gods Grant of all the fruits of Paradise unto Adam before he mentions the restraint or forbidding the eating of the Tree of Knowledge of Good and Evil that he might the more chearfully submit unto Gods Will in denying him but One Tree when he had so freely and fully allowed all the rest may warrant us to 1. Observe The Sense and Experience of Gods Goodnesse is the best meanes to encourage us to chearful obedience unto Gods Will. Observ 1 UPon this ground the Lord before his Law prefixeth the mention of his Peoples deliverance out of Egypt Exod. 20.2 And Moses beats often upon that Argument to quicken the People to Gods Service as Deut. 6.10 and 11.7 8. And the Lord severally threatens his People if they serve him not with Gladnesse for the abundance of all things Deut. 28.47 Indeed nothing is so forcible to constrain as love 2 Cor. 5.14 Which is grounded upon experience of Gods Love unto us manifested in his large bounty towards us Let it direct every one of us to quicken and strengthen all our hearts by that motive to every duty 1. Let us keep by us a Catalogue of Gods Mercies both General to his whole Church and to our selves in Particular 2. When we find out hearts dull and sluggish in the duties of Obedience let us labour to quicken them by setting all his favours before us considering how great things he hath done for us 1 Sam. 12.24 3. Upon every fresh Mercy let us renew our engagements and resolutions to constancy and Chearfulnesse in Gods Service as we see David doth Psalme 116. This means not only quickens us when our hearts be dead but besides 2. makes our service more acceptable For the Lord loves
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
that hath so much compassion of us as is at large expressed Psal 103.9 10 13. Besides this daily exercise when afflictions distresse of conscience deadnesse of heart insensible backslidings much more the falling into any grosse or scandalous sinne or any other like occasion shall require or without any such occasion that we may affect our hearts the more feelingly with the apprehension of the riches of Gods mercy in the free pardon of millions of sins that we may keep our hearts humble that we may the better discover our Progresse or Regresse in the wayes of Godlinesse the more solemne humiliation of the soule upon a serious survey of the course of our wayes with a feeling acknowledgement of a multitude of sins past is of special use and is usually seconded with some special experience of Gods mercy towards us one way or other wherefore the Lord himselfe appointed the yearly observation of such a day amongst his own people and that under a grievous penalty Lev. 23.27 which Law though it binde not us in the letter yet may fitly direct us to the performance of something answerable to that duty to which they were so strictly bound That the sin of Adam was of an exceeding high nature and of a most dangerous consequence all men must needs acknowledge notwithstanding we see God is contented not only to reason the case with him but besides to reason with him with much moderation without any bitternesse at all Whence 5 OBSERVE God is full of mildenesse and gentlenesse in his dealing with offendors even in their greatest transgressions Observe 5 WHether he treat with them himself immediately as he did with Jonah in his great discontent without cause Jonah 4.4 9. with St. Paul for persecuting him in his members Acts 9.4 and St. Peter when he had foresworne him upon whom he only cast his eye Luke 22.61 or whether he deal with them by the hand of his Ministers by whom he entreats us to be reconciled 2 Cor. 5.20 instructing men with meeknesse 2 Tim. 2.25 with all long-suffering and doctrine Unlesse by reason of the deadnesse and perversenesse of peoples hearts there be an impossibility of prevailing upon men or awakening their consciences by milder courses which necessarily enforceth him to take a rounder and sharper course of which we have divers precedents in the Prophets Sermons and an expresse command Tit. 1.13 if it be for no other end yet that others may feare 1 Tim. 5.20 And this God doth upon a double ground 1. To clear himself that the whole world may acknowledge that he afflicts not willingly Lam. 3.33 2. Because the sin it self is burthensome and bitter enough to a tender conscience so that there needs no mixture with it of gall and wormewood Let us make Gods dealing with men our precedent in dealing with our brethren namely by plain and clear Lev. 19.17 yet withal by milde and gentle reasonings when they have trespassed against God or against us without bitternesse considering our selves Gal. 6.1 unlesse the condition of the person with whom we deal the good of others or respect unto Gods honoâ—â— force us to a rounder course whereunto when we are compelled yet it will be our wisdom even then to mixe with our sharpnesse much grief and compassion fear and humility lest our brother be too much despised in our eyes or which is worse lest our own hearts swell and be lifted up within us We have already intimated that Gods enquiry is not so much where Adam was whom he saw well enough as what brought him thither which may point at two things 1. In what condition he was full of feare and shame which made him flie for shelter behinde the trees to hide him from Gods Presence which before had been his comfort and confidence 2. What it was that brought this feare and shame upon him which points directly at the sin that was the cause of both as God afterwards tells him in expresse termes So that here are represented unto Adam two weighty considerations necessarily fore-running serious repentance 1. What condition and state he was in 2. By what meanes he was brought into that condition Whence 6 OBSERVE The knowledge and consideration of ones ill condition is an effectual meanes to bring him on to true repentance Observe 6 THat was it which wrought upon the sick mans heart Job 33.27 that he had gained nothing by perverting righteousnesse which moves him to seek unto God by prayer The Prodigal never thinks of returning to his father till he findes himself ready to starve Luke 15.17 neither doth the Church resolve upon returning to her husband till she findes her self in an ill condition without him Hos 2.7 This indeed makes repentance constant and serious when without God we finde nothing before us but destruction if either we cleave not to him at present or turne from him afterwards This indeed brings true honour to God when we acknowledge our selves happy in him and miserable without him And secondly this makes his mercy sweet when we have tasted and remember our miserable condition without it Let every man that desires to adhere firmely unto God prepare his heart thereunto in the first place by considering his condition wherein he is by nature a man that being without God is left utterly without hope Eph. 2.12 a childe of wrath left under the dominion of Satan ver 2 3. enthralled wholly to his own base lusts to fulfil the desires thereof 2. If he finde his heart at any time staggering and ready to fall off from God let him consider the failing of his former comforts that refreshed and sustained his spirit the deadnesse of his heart and unfruitfulnesse of his conversation whereby there is left unto him nothing but shame and unquietnesse of his thoughts continually when they warrcone against another and want the Spirit of Christ to subdue and keep them in order Let him often and seriously consider the great odds between his present and his former comfortable condition when he walked faithfully with his God and kept close to him that his heart may yearn after him and that his mercies may be the sweeter unto him when they return again The second thing upon which God labours to fixe Adams thoughts by this question was the consideration of the means by which he had brought himself into this miserable condition Whence 7 OBSERVE All those that desire to get out of their misery must seriously consider with themselves what was the meanes that brought them into it Observe 7 THus God sets before Joshuah what the particular sin was which moved him to withhold his assistance from his people whereby their enemies prevailed against them and by removing therof shews him how he should recover Gods favour again and get the victory Josh 7.11 and the Prophet shewes the Princes that it was their falling away from God which caused him to fall from them and to leave them in the hand of Shisha which so far
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
and the thoughts of his heart to all Ages Psal 33.11 and his Word or Decree brings to passe whatsoever he will Depend upon that Word with the Prophet David Psal 130.5 as being in it self unchangeable Isa 45.23 as God himself is that utters it Mal. 3.6 who will not alter the Word that is gone out of his lips Psal 89.34 whether it be for good Numb 23.19 or for evil Numb 14. comparing verse 12. with 25.35 And is as effectuall in the event 2 King 10.10 much more than the word of Kings Eccles 8.4 because he is strong and faithful that utters it Trust in it then firmly it is surer than the strongest Evidences And fear it it is firmer then the Lawes of the Medes and Persians Light is the first of all the Creatures that God makes as being it self most generally useful especially to the end which God principally aimed at which was to make all the rest of his works Visible and thereby capable of observation which was the principal end wherefore he made them This Light being a Creature must needs infinitely differ in nature from that Eternal brightness which God who only hath Immortality is said to dwell in from all eternity 1 Tim. 6.16 In what body it was fixed and how spread over the face of this unformed masse it is not easie to conjecture especially seeing at present we know not the way where the Light dwelleth Job 38.19 nor needful to enquire after seeing the Holy Ghost passeth it over in silence Only because all the works following must needs be created in the Light which was created before them all We may 3. Observe God loves to do all his Works in the light Observ 3 AS he dwells in the light 1 Tim. 6.16 The manner indeed of his working is secret and not observable or visible to men but the work it self is brought forth into the light and made manifest to all He declares his strength Psal 77.14 and his righteousnesse Psal 58.11 92.2 and hath therefore published in his Word the rule by which he proceeds and the end at which he aimes in all that he doth and hath besides planted in all men a light of understanding by which they may both comprehend and judge of all his works Reason 1. Because his work is Perfect Deut. 32.4 and therefore able to endure the light John 3.21 which none hide their works from but evil doers verse 22. 2. Because one special end of all his works is that he might be known In and By them Rom. 1.20 and be honoured for them Psal 111.2 3 4. 145.10 11. for which cause he hath also left his most memorable works upon record to posterity that men beholding all his wayes might know and fear him and trust in him Psal 78.6 7. Let us then search into and heedfully observe Gods works which is the duty and practice of all those that have pleasure therein Psal 111.2 A study 1. Pleasant 2. Profitable 3. Necessary both by Gods Command and because they nearly concern our selves Unto the true understanding whereof there needs Outwardly the direction of the Word Psal 73.16 17. and besides that Inward light of the Spirit which discovers unto all the Counsels of God as far as they concern us Let us also after Gods Example Walk and Work in the light 1 Joh. 1.7 as being Children of the Light Ephes 5.8 ordained by God to shine as Lights in the world Phil. 2.15 that our works being seen of men they may glorifie our Father which is in Heaven Matth. 5.16 doing those things that may abide the light and be approved by it Joh. 3.21 and setting all that we do before the light of our own consciences and before Gods presence Psal 139.23 24. Yea if need be before the faces of all men when Gods honour and our own necessary justification and the credit of Religion thereby require it at our hands Otherwise even works of the light are to be done in secret Matth. 6.3 unlesse the encouragement of other men or the necessity of the work it self require the performance of it in a more publick manner As even modest women choose rather to uncover their breasts before others than to suffer their children to cry for hunger In this Relation although the way where the light dwelleth be not discovered unto us yet the Author who Created it is expresly mentioned Light as well as all other Creatures was the effect of Gods decree Whence 4. Observe Light as well as all others Creatures is the Work of God himself Observ 4 IN many respects resembling him that made it as being Glorious Spiritual Pure diffused in an instant searching all places and useful for Direction and Comfort Thus both the light it self and the Sun that carries it are both prepared by God Psal 74.16 Isa 45.7 How much more is God the Author of VVisdom and Understanding the Inward light of the soul seeing he is the Light that enlightens every one that comes into the world John 1.9 but more of his own children whom he enlighteneth with that true knowledge of the glory of God in the face of his Son Jesus Christ 2 Cor. 4.6 Let all men then seek the Light of VVisdom at Gods hand as we are directed Jam. 1.5 Ephes 1.17 18. and that by the meanes which he hath ordained his VVord especially which is a light Prov. 6.23 shining in a dark place 2 Pet. 1.19 enlightening the eyes Psal 19.8 and directing the steps Psal 119.105 and yet not comprehended by the darknesse John 1.5 which rests upon the hearts of all them that remain in their natural condition and that this light may be discerned the eyes of the mind must be opened by the Spirit which must be begged of God by fervent and frequent prayer as David prayes God to open his eyes Psal 119.18 Let us acknowledge the light as a speciall blessing from God without which our life were both Uncomfortable and Unprofitable and all the Creatures to us for the most part unserviceable as we see in the Egyptian darknesse which fixed men to their places that they moved not for three dayes Exod. 10.22 23. and was an immediate fore-runner of a greater plague Much more let us acknowledge the light of our minds to be his blessing who hath opened our eyes and shined into our hearts when he hath left the rest of the world to perish in their ignorance Our thankfulnesse for so great a mercy ought to be manifested by walking in that light and perswading others to walk in it with us Isa 2.5 We cannot but take notice that God brought this Light out of Darknesse for there was nothing but darknesse upon the face of the Deep when God commanded this light to shine forth as there was nothing but deformity till God brought beauty into the world Whence 5. Observe God can and often doth bring Light out of Darknesse Observ 5 AS he doth daily by renewing the light of the day after the
eminency that appears in any Creature might be wholly ascribed to him when it appears that in it self it had nothing but basenesse and deformity and consequently the excellency that is found upon it must be acknowledged to be bestowed by him that made it Let us then depend on God for the adorning and beautifying of our corrupt Soules made abominable in their own nature through the defilement of sin and deformed by the Image of Satan upon them which he can and will make without spot or wrinckle or any such thing Ephes 5.27 comely by his beauty Ezek. 16.14 even the Image of the Son which is renewed in us in righteousnesse and holinesse and thereby made glorious in his eyes without spot Cant. 4.7 Nay depend on him to cloath these base bodies of ours so vile in their Original so full of weaknesse and Corruption at present and so odious in and after their dissolution with honour and glory even this Corruptible with Incorruption 1 Cor. 15.42 Yea to lift up both body and soul from these earthly tabernacles and to place them in heavenly habitations in which he hath made us sit together with Christ Ephes 2.6 who is gone before to take possession for us and to prepare us a place there Joh. 14.2 that we may be where he is Joh. 17.24 VERSE 7. ANd God made the Firmament By that Word or Effectual Will and Decree of his which the Psalmist calls his Commandement Psal 33.9 And divided He made not only the body of the Firmament but withall made it serviceable to the use for which he had appointed it Thus both in this and in the narrations which follow the Holy Ghost punctually sets before us the Effect answerable in every particular Circumstance to the Will and Decree of God by which it was appointed to be so Whence once for all we may 1. Observe God performs all things and that in every particular Circumstance according to that which he hath decreed Observ 1 IN the time The self-same day at the end of 430 years the time which God had decreed and foretold Abraham long before Gen. 15.13 the children of Israel came out of Egypt Exod. 12.41 In the same instant that the years foretold by Daniel were accomplished in the Children of Israels captivity the Decree came out from Cyrus for their return Dan. 9.20 23. In the place the dogs shall eat the flesh of Jezabel by the wall of Jezreel 1 King 21.23 which was made good in every tittle 2 King 9.36 Our Saviour Christ came at the time was born of the Stock and in the place and condition foretold by the Prophets Lived Did Spake and Suffered according to all that had been prophesied of him Thus nothing falls to the ground of all that God hath spoken 2 King 10.10 Reason 1. Tâ—â— God that doth whatsoever he pleaseth in heaven and earth 〈◊〉 all deeps Psal 135.6 can as easily do when and where and how he will as what he will 2. Circumstances as they grace and commend the actions of men so they do Gods also he makes every thing beautifull in his time Eccles 3.11 And therefore it concerns God if he will commend his Work and make it wonderful and glorious to Grace it both in the substance and circumstances of every action that is done by him If we desire to give unto God the due honour of his glorious Works in which he makes himself known unto us let us 1. Take notice of all the Circumstances as well as of the substance of every work of his there to seek out his work Psal 111.2.2 Compare them all with his Word as Jehu did the Judgments upon Ahabs Family with Elijahs Prophecie 2 King 9.25 36. 10.10 3. In reading Gods Word let us carefully lay up in our hearts whatsoever we find written therein concerning his Decrees either of Mercy or Judgment with every Circumstance thereof that we may know what to expect for time to come This will be the means to discover unto us more clearly all the wayes of God by which our hearts may be quickned to fear admiration thankfulnesse and an holy rejoycing in him and be strengthened to an holy dependance and reliance on him In all which we shall yeeld unto him the due honour of his Wisdom Power Mercy Faithfulnesse and Truth which as it is the end that God aimes at in his works so it should be of our Observation of them God is said not only to make the Firmament that might divide the waters in the former Verse but in this the very act of dividing the waters above from those below is ascribed unto him also So that he both made the means by which the work should be done and yet did the work too Whence 2. Observe Even where God provides the Means yet it is he that Doth and Must perform the Work by them Observ 2 GOd gives us bread but we live not by it but by every word that proceeds out of Gods mouth Deut. 8.3 He sends rain upon the earth yet the fruitfulnesse of it is by Gods blessing it is He and not the showres that prepares the corn and blesseth the springing of it Psal 65.10 Much more in spiritual things Paul plants and Apollo waters the Ministers that God sends but they effect nothing of themselves it is God alone that gives the increase 1 Cor. 3.7 Reason 1. The very Means themselves have no power in them to produce any effect they have all their force and efficacy from God and work in his might 2 Cor. 10.4 When Paul laboured more abundantly then all the rest yet it was not he but the grace of God with him as himself acknowledgeth 1 Cor. 15.10 2. It is most fit it should be so that no Creature might share with him in his honour which cannot be reserved entirely unto himself till it be acknowledged that it is done by him who worketh all in all 1 Cor. 12.6 and in whom all things consist Col. 1.17 1. Let God have all the honour and glory for all that is wrought In us or By us Of our Natural and of our New birth of the nourishment of our bodies and of our soules of the subduing of our Outward and of our Inward enemies Love the instrument but honour only the hand that works by it 2. Let no man be discouraged when the means are either weak or none at all Seeing the effects of all things are not from them but from him who can work without them what he pleaseth and will not fail to work what he hath promised Only neglect not means where God offers them but use them conscionably depending not upon them but upon him that worketh In and By them for the successe of all that we take in hand and still ascribing all that is effected to Him Alone Now Moses expresly tells us that God divided or separated the waters above the Firmament from those below which if we understand of the clouds and rain contained in them
do unto this day according to Gods Decree VVhence 1. Observe It is the Will of God that all Creatures shall depart from their own Private for a Common good Observ 1 THus we see he hath made the waters to leave their place that the Earth might be dry and habitable and causeth the Ayre to come down and fill up the hollow places of it for preventing of vacuity and emptinesse And that which he hath ordered and appointed concerning these baser and unsensible Creatures he hath commanded those which are reasonable voluntarily to yield unto The very Angels themselves the glory of all Gods works come down from heaven their habitation and are contented for a time to want the Vision of God that they may become Ministring Spirits for the good of the Elect Heb. 1.14 No marvail then if God require his Children to condescend to those of the lower sort Rom. 12.16 not seeking their own profit but the profit of many 1 Cor. 20.33 And though they be free yet becoming servants unto all 1 Cor. 19.19 after our Saviour Christ's example Phil. 2.4 Reason 1. No Creature hath any wrong by it seeing it enjoyes nothing in its own right but hath all by Gods free gift who therefore hath just right to appoint the employment of that which himself hath freely bestowed 2. All Creatures were ordained not for themselves but for Gods honour and for their mutuall support for the preservation of Community So that in forgoing their own for a common good they are carried on unto their proper end for which they were at the first Created 3. The applying of our selves to further a Common Good is our greatest Honour profit and safety and certainly recompenced with a large reward from God who failes not to make up our losses which we freely make for his service in furthering the common good with a larger proportion of gain usually at present but undoubtedly hereafter according to his own promise Matth. 19.29 Let no man have respect to his own Right or Honour or Profit in any ease wherein God requires any service for himself or for his Church after the example of Jothans Trees Judg. 9.9.11.13 VVhich 1. savours strongly of Self-love which is alwaies joyned with an unloving heart towards others 2. Argues great unthankfulnesse and disobedience unto God when a man denies himself or his estate or abilities to him that gave them and is still Lord of us and of whatsoever we have 3. And discovers a distrustful heart as questioning either Gods VVill or Ability to recompence his service wherein we wrong God in an high degree who will be no mans debter It was no sooner spoken but it was done and that with speed when God had spoken the waters fled they hasted away as the Psalmist represents unto us the effect of this Decree of God Psal 104.7 So his Word that had created the waters prevailed upon them to carry them speedily to their places and to settle them there Whence 2. Observe All the Creatures in the World obey the voice of God Observ 2 SEe Psal 148.6.8 That prevailed upon the waters to gather them together into their Channels Psal 104.7 8. and to shut them up there Job 37.8 as in Store-houses Psal 33.7 At it the earth melts Psal 46.6 And the foundation of it are discovered Psal 18.15 The Sunne staies its course and stands still Josh 10.13 Nay turnes back again 2 King 20.11 The winds cease and are still Matth. 8.27 Yea the hearts of the most rebellious stoop and are calmed and their rage is pacified Gen. 31.29 Reason 1. Why should not that voice command them which made them at first and limit their motions which gave them their being 2. Otherwise it were impossible for God to do all things according to the counsell of his own Heart and consequently to govern the world in righteousnesse if he had made Creatures which he could not rule Let all Creatures then tremble at his Power whom the very winds and Seas obey Matth. 8.27 Jer. 5.22 Whereof all the Monarchs on the Earth are not able to stay one wave or blast And let all his Saints trust in him even in the greatest extremities with the Church Psal 46.2 That God who can command the Earth the Seas Winds and Heavens can still the tumults and ragings of the people nay of the most bloody Tyrants Psal 65.7 and will not fail to do it for the good and safety of his Servants The end why the waters were thus gathered together and confined to their Channels was especially that the dry land might appear without which there could not have been either food or habitation for men or beasts nor place for any herb or plant to grow on which quickly appeared when God let loose the waters and overwhelmed the Earth by them in the general deluge So the appearing of the dry land and making it habitable by the gathering together of the waters was none of the least of Gods Mercies VVhence 3. Observe It is onely Gods Powerfull restraint of the Seas and Waters that makes the earth habitable for man and Beast Observ 3 THe Flood of Noah is a sufficient evidence of this Truth which is likewise often manifested by smaller inundations since which have deprived many people of their dwellings and not a few of their lives Let all men lay it to heart and blesse the Authour of this great Mercy when they look upon the firm foundation of their houses the fruites of their grounds the encrease of their cattell when they enjoy the Ayre to breath in the dry ground to walk on and the seas to trade in and do their businesse there And let men walk in fear before that Mighty God who more easily might let loose the Sea then keep it in within those weak bounds that he hath set it Jer. 5.22 and thereby choak all flesh in an instant But it may be questioned why God did not take away the waters as well as he gathered them into their Channels seeing the Earth had thereby been much inlarged And it cannot be doubted but he had so done if he had found it good either for his own Honour or for the benefit of the Creature VVhence 4. Observe Even the Huge and vast Seas are the Creatures of God and ordained for special use unto Man Observ 4 FIrst to fill the hearts of men with the fear of that great God by beholding so vast and mighty a Creature ruled and ordered by his power and kept within the bounds which he hath appointed for it 2. By observing that by it way is made to the discovering of the large Circuite of the Earth which God hath given to the sons of Men for their habitation with the variety of the Creature 's several kinds wherewith it is furnished discovered only by Navigation and unknown in a great part in former ages wherein that art was imperfect whereby the world being in a great part unknown was conceived to be much lesse
person and the pattern according to which he intends to make it after his Own Image all those Circumstances laid together cannot but raise up our hearts to the Expectation of some great and extraordinary piece of work to follow So that we may 1. Observe Man is a singular and Extraordinary Piece of Work Observ 1 MAde a little lower then the Angels Psal 8.5 and Crowned with honour advanced above all the Creatures of this Visible World in the Majesty of his Person in the Abilities of his Mind Job 35.11 in Soveraignty over all the Works of Gods Hands but above all in his Spiritual Estate wherein he is made a Member of Christ a Son of God and Heir of Glory that the consideration thereof may justly ravish us with Admiration as it doth Holy David Lord what is man that thou art so mindfull of him Psal 8.4 1. Then questionlesse he must be Gods Chiefest Care more worth in himself then many Sparrowes Matth. 10.31 than Oxen 1 Cor. 9.10 created after the most perfect pattern the Image of God Himself Purchased at the Dearest rate even with the blood of the Son of God and ordained unto the highest end the Advancing unto and enjoying of Glory And shall he that so graciously cloaths the Lilies of the Field that so carefully feeds the young Ravens when they cry satisfies the desire of every living thing neglect to provide necessary supplies for man the Glory of all the Creatures and Lord of all the works of his hands See how our Saviour presseth this Argument Matth. 6.26.30 and 10.30 And the Apostle 1 Cor. 9.10 Now if men in generall may rest upon those grounds the assurance of Gods Children must needs be much stronger both for needfull supplies and protection seeing he that hath given unto them his own Son cannot but with him give them all things Rom. 8.23 Especially being Members of his Body who is Lord of all things and therefore cannot suffer his own Members to pine for hunger to starve for cold to be persecuted afflicted and tormented having received besides a charge from his Father to lose none of those that are given him but to raise them up at the last day Joh. 6.39 So that he cannot but be the Saviour of his own body Eph. 5.23 2. Let men who are so far advanced above all other Creatures do him service above them all Let the rest of the Creatures which in their places continue according to his Ordinance Psalme 119.91 stir us up that more especially are appointed for his service engaged by greater Mercies and furnished with greater abilities to serve and honour him with all our Endeavours rendring unto him proportionally to what we have received of him that as God hath put more Honour upon us then He hath done upon any other Creature so we may advance and Honour him in a greater Measure then any other Creature Remembring that we must give up an account unto him of the Talent which we have received from him and according to the proportion of what we have received as it is represented unto us by our Saviour Himself in that Parable Matth. 25. Before we come to the examination of the particular circumstances Considerable in Mans Creation it will not be amisse to take notice of the Order in which he was Created he was the last of all Gods Visible Works when the Heavens were framed and furnished with Lights both to guide and cherish him the Earth made dry for him to walk and dwell upon and furnished with all variety of Herbs Plants and Cattel for food Service and Delight when nothing was wanting which was needful and useful for him then was man made Whence 2. Observe God provides before hand all things needful and convenient for mans supply Observ 2 THus he prevents us with the blessings of his goodnesse Psal 21.3 causing his Care and Providence to go before our necessities Thus when he had resolved to call for a Famine upon Canaan and the Countries adjoyning he provided and sent into Egypt Joseph before to make provision and to lay up store of corn before-hand Gen. 45.7 And thus before any request be presented unto him he considers beforehand what we need Matth. 6.32 And in the course of nature God provides milk for children before they be born as their Parents provide them cloathes whose care notwithstanding comes far short of Gods as David found by experience Psal 27.10 Out of the same provident care of his he brings forth store of provisions in the Summer to supply the pinching necessities of the Winter following which if he should forbear to do all flesh must necessarily perish Moses in this History of mans Creation to apply himself to our weak capacity sets God before us undertaking and proceeding in his work after the manner of men by way of advice and consultation before-hand as men use to do when they undertake any businesse of importance although it be true that God who apprehends all things at once cannot be capable of deliberation but thus far he is pleased to abase himself in compassion towards us to shadow his wayes unto us by the actions of men that we may the better understand them Whence 3. Observe God is pleased in compassion of our Weaknesse to expresse Himself and his Actions unto us many times after the manner of Mon and their Actions Observ 3 THus God sometimes in his VVord represents himself as moved with humane Affections Grief Joy Wrath Compassion with humane expressions in forms of speech as Expostulations Complaints and Deliberations with humane Actions Coming Going Sitting still Arising Standing Sleeping Forgetting Remembring and the like And this he doth 1. That he may condescend to our weaknesse which moves him to feed us as Paul doth his hearers with milk because we cannot brook strong meat 1 Cor. 3.2 representing Heavenly things to Earthly men by earthly means as our Saviour speaks Joh. 3.12 And 2. To affect us the more by representing spiritual things by those which being Earthly are nearest to Sense which usually works most on our affections Let it fill our hearts with the admiration of Gods mercy and compassion towards such unworthy wretches as we are unto whom he is pleased to descend so low seeing we cannot ascend up unto Him cloathing himself as it were with our flesh and appearing to us in a sort in the form of a man laying aside his own Glory and Majestie for our encouragement and instruction A special end which the Spirit of God aymes at in setting out this history of Mans Creation with such variety of Circumstances and representing God consulting in such a manner is to raise up our hearts to a more serious consideration of and diligent searching into the work it self which must be supposed to be of more then ordinary importance unto which there is such unusual preparation VVhence 4. Observe Eminent and Extraordinary Works of God require of Men more Especiall and Extraordinary observation of them
the earth Which the Holy Ghost is pleased to set down 1. For our greater assurance as it is usual with men to do in their Conveyances for avoiding of questions and doubts that might arise 2. To raise up our hearts to greater admiration of the largenesse of Gods bounty unto man by taking notice of all the particulars contained under this large Grant thus distinctly set before our eyes Whence 13. Observe Gods Blessings upon his Children ought not onely to be remembred in General but to be recounted in Particular Obser 13 THus Himself sets them forth unto his Church Psal 78. 105. And thus the Godly not onely summe them up in grosse as Psal 18 but besides upon Particular Mercies or Deliverances both He and others compose divers Psalms This indeed is a way of singular Use as well to affect our hearts the more feelingly with the sweet taste of the variety of so many mercies of severall kinds which withall work the deeper impression because Particulars are nearer to Sense which most works upon the Affections than Generals are As besides to strengthen our hearts to a more Firm and Constant dependance upon God in Particular Cases wherein our Faith usually most wavers when we remember that we have had experience of Gods favour towards us in the like in times past As David remembring Gods mercy in his former deliverances from the Lion and the Bear assures himself of prevailing likewise against Goliah 1 Sam. 17.35 Let it serve for a Direction to every Godly person to take notice of and to lay up in our hearts the remembrance of Gods mercies towards us particularly and distinctly Whether they be outward and Temporal Blessings in supplying our wants daily in giving food and rayment and houses to dwell in delivering us from outward dangers sometimes restoring and alwayes preserving our health and giving us peace and liberty and the like or greater mercies in spiritual things in pardoning our sins guiding us by his Counsel preventing our slips recovering us from our back-slidings supplying us with strength in our soules such examples we have laid before us Psal 103.2 3 4. 107.8 15 21 32. And hereof the Psalmist makes special Use for the bearing up of his fainting spirit Psal 77.11 And it 's an exercise as needfull upon all occasions when we have fresh experiments of mercies received so to be constantly performed on the Sabbath day set apart of purpose to be a day of rejoycing in God for his mercies to his Church in general and to our own soules in particular VERSE 27. SO God created That is as he had resolved and decreed so he did and it is observable that the word Created is thrice repeated in this Verse Perhaps to make man the more sensible that he as well as the rest is but a Creature howsoever made little lower then the Angels and crowned with honour and dignity lest any man should think of himself above that which is meet Or it may be withall to make the deeper impression of Gods goodnesse that made him so excellent a Creature as he is In his own Image Such an Image as is expressed in the former Verse in which he carried the likenesse or resemblance of God which though it be not here repeated must be supplyed out of the Verse precedent In the Image of God These words are added both to take away the Ambiguity of the former expression wherin that clause his own being appliable either to God or Man that the mind of the Holy Ghost might the more clearly appear he addes that he was Created not after Mans own Image but after the Image of God and which is more probable to fixe our hearts the more fully upon man above all other Creatures that was made like unto and after the Image of God himself Male and Female That is both Sexes the man in the manner and of the Matter after mentioned and the woman in the manner and of the Matter expressed in the Chapter following And but one of either Sex as the Prophet testifies Mal. 2.15 as a Cake of bread and a flaggon of wine 1 Chron. 16.3 is said to be but One cake of bread and one flaggon of wine 2 Sam. 6.19 as the Original hath it What God intended and resolved to do we have seen whatsoever he purposed he performs in all things as he intended Whence we may 1. Observe Gods Purposes and Promises are all of them Yea and Amen Observ 1 SEE Observation 6. on Vers 3. and Observ 1. on Ver. 7. The often repetition of this speciall honour which God put upon Man expresly mentioned in the former verse and twice repeated here of the Image of God in which Man was Created gives us just occasion to 2. Observe Gods Special and more Eminent Favours ought to be seriously Weighed and often Remembred Observ 2 THis was the occasion of Composing and was the subject of divers Psalms left upon record in Scripture as that of Moses Exod. 15. upon the deliverance of the Children of Israel at the Red Sea of Deborah Judg. 5. upon the like occasion Of Nannah 1 Sam 2. when God had given her a son And of the blessed Virgin Lake 1. For the same End God was pleased to Ordain the Sabbath that it might be the employment of his Children to exercise themselves in the meditation of Gods great Works in the Creation Conservation and Redemption of the World and the Sacraments to preserve in the hearts of Men the fresh Remembrance of the Sacrifice of Christ and the benefits purchased to the Church and to our selves in particular thereby In Mans Creation we have speciall mention made of the distinction of the Sexes of Man and Woman and it is affirmed That God both Created them and distinguished them by their Sexes he made them Male and Female both their Persons and the distinction of their Sexes were his work Whence 3. Observe The Distinction of the Sexes of Man and Woman is Ordained by God Himself Observ 3 THis Truth our Saviour attests Matth. 19.4 That he that made them at the first made them Male and Female which distinction as he made in Nature so he appoints in his Law to be manifested in the difference of their garments Deut. 22.5 It is true that he observed the same rule in making other Creatures though it be mentioned onely in the Creation of Man Whether it were to draw us to the more serious consideration of the Work it self by reckoning up so many particulars in relating the History thereof or to teach man being of the worthier Sex not to despise the woman as the weaker vessel and the woman not be displeased with her condition though she be inferiour in sex seeing God that gave them their being gave withall and appointed that distinction in their Being or for any other end it is not easie to determine VERSE 28. ANd God blessed them and God said The Name of God twice mentioned expresly in this place which
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
justly do because we usually offend most in our delights when we let our hearts loose and keep not so strait a watch over them as we ought an evil which Job feared his children would fall into in their feasting Job 1.5 And thus it is fit for him to do in mercy towards his own children who by this meanes are kept the more in awe when they see they walk now here securely but in a course of holy obedience which is the meanes by stirring us up to watchfulnesse to prevent many of those evils that delights and pleasures might otherwise lead us into Let all men then carefully observe and judge themselves both at all times and in all places especially in the midst of their honours wealth and pleasures walking alwayes therein with feare Remembring 1. That in our delights we have most snares to entangle us and baits to deceive us and therefore have the more need both to look to our selves before-hand and to examine and call our selves often and strictly to account as God directs his own people to do Deut. 8.12 13. 2. Then above all times our hearts are most easie to be assaulted when the thoughts being so much fixed upon these objects of outward senses there must of necessity be lesse observance and heed-taking to the motions of the heart within 3. That those delights may bring us in danger of but cannot secure us from Gods judgements which nothing can prevent but the judging of our selves 1 Cor. 11.31 The time when God calls the offendors to account is not precisely expressed but only in general signified to be in the winde of the day noting either the morning or the evening whether of the two it is uncertain as also what day it was whether the same day wherein they had sinned or some other day following Only it is generally agreed that the judgment was not long behind the sin so that we may probably conceive it was not deferred beyond the next day at the farthest And yet withal in Gods proceeding unto judgement there appears to have been such a pause between the sin and the censure that the offendors had sufficient time to bethink themselves what they had done seeing they had so much leisure as to devise and provide meanes to cover their nakednesse So that in calling them to account he gives them so much time as might be sufficient to examine their own act and yet not so much as might harden their hearts to make them secure in their sinne Whence 6 OBSERVE It is very needful to observe a fit season in dealing with offendors after they have sinned Observe 6 AS in sins to be reformed by brotherly correction though we are directed to rebuke our brother plainly Lev. 19.17 yet will it be needful sometimes to give some respite ere we deal with him waiting 1. Till the passion be over and the minde transported thereby be come to it self again as Abigail would not deal with her husband Nabal in his drunkennesse till he was sober again 1 Sam. 25.37 as men forbear to give Physick in an Ague till the fit be over 2. Till God invite us by some opportunity which may much facilitate the work that we go about as when God inwardly awakens the sinners conscience as it seems Davids heart smote him for numbering the people before God sent the Prophet to him 2 Sam. 24.10 or outwardly by afflictions which he sends softens their hearts and makes them more ready to embrace counsel as when Judges are overthrown in stony places words will be sweet Psal 141.6 otherwise delayes in dealing with men in fouler sins are dangerous where deferring to deal with the sinner 1. May harden the heart as Eccl. 8.11 2. Or gives way to the full accomplishment of the sinne which might be prevented by speedy admonition and so God dealt with King Abimelech assoon as he had taken Sarah into his house before he had come near her to prevent his adultery Gen. 20.3 3. Or when one mans sin is taken into example and others are drawn into the like evil Thus God takes a speedy course for the cutting off such as were joyned unto Pehor because it was a spreading sin Numb 25.15 Thus we stop the breaking out of a fire or the breaking of a flood in the beginning for the preventing of a greater mischief How God appears and draws near to Adam to call him to account for his sinne we have seen how Adam carries himself towards him we are now to consider The nearer God comes to him the farther he flies out of his presence which doubtlesse before had been his comfort Whence 7 OBSERVE The Presence of God is terrible to a sinner Observe 7 TO Satan Mat. 8.9 to all wicked men Rev. 6.16 who therefore desire his departing from them Job 21.14 even in his Ordinances as those wicked Jewes desire the holy One of Israel may cease from them Isa 30.11 yea even the godly sometimes tremble at his Presence out of the conscience of sin as Manoah did who thought he should die because he had seen the Lord Judg. 13.22 and Jacob feares when God appears unto him in a vision Gen. 28.17 and Peter when Christ by a miracle manifests himself to be a God Luke 5.8 which in Gods children happens by the apprehension of their vilenesse and sinfulnesse never so fully manifested unto them as by the sight of Gods Majesty Job 42.5 6. and holinesse Isa 6.5 and in wicked men by consideration of his Power and Justice from whom therefore upon the conscience of their own sinful courses they expect nothing but wrath and vengeance Mat. 8.29 Behold then the miserable condition into which sinne hath brought us which hath changed our greatest desire Psal 42.2 and joy Psal 16.11 and content Psal 17.15 into the greatest terrour especially unto the wicked who neither can flie from Gods Presence Psal 139.7 nor endure his revenging hand Surely those that many times cannot stand before the horrour of their own consciences nor look upon the faces of Gods Ambassadours or endure to heare their voice with what terrour and trembling of heart shall they behold the face of Christ Himself and heare his voice when he shall come in flaming fire to render vengeance to all that obey not the Gospel and pronounce against them that fearful and irrevocable sentence Go ye cursed c 2. Behold the comfort of a good conscience wherein we may behold the face of God with comfort and confidence 1 John 3.21 but not in our selves but in the Name of Jesus Christ who hath by his mediation established with us a Covenant of peace between God and us Rom. 5.1 and purchased unto us accesse with boldnesse to the throne of grace Heb. 4.16 so that we cannot only rejoyce at present in Gods Presence with us in his Ordinances but withal love and long for his appearance when he shall come in his glory 2 Tim. 4.8 Rev. 22.20 But let us consider farther how these poor
do not manifest unto men their errour in embracing it they are either wholly besotted with that wretch which was unsensible of his own smart Prov. 23 35. or love death Prov. 8.36 and their own destruction which is against the principles of Nature it self Let every man then carefully observe what impression the experience of sin leaves upon his heart If it be zeal indignation revenge grief and the like 2 Cor. 7.11 2 Sam. 24.10 feare watchfulnesse and resolution against it for time to come Job 40.4 5. so that with Solomon we finde nothing in it but vanity and vexation of spirit and thereupon hate all our labour therein Eccl. 2.18 then is there certainly a spirit within that lusteth against the flesh If after the sin we remain senselesse fearlesse carelesse there is certainly some dangerous spiritual disease upon us which taking away the sense of good and evil discovers it self to have seized upon and much weakened the fountain of life it self But if we come once to this height that acquaintance with sin breeds glorying in it Phil. 3.19 delight and joy in it Job 20.12 hunger and thirst after it so that we resolve that to morrow shall be as to day and much more abundant Isa 56.12 the case is desperate without Gods infinite mercy Thus God promiseth to recover man out of Satans snare and that by infusing into his heart an holy hatred and detestation of Satan and of all his instrments and wayes and counsels and this he promiseth shall be his own work for he speaks it I will put enmity c. Whence 8 OBSERVE Sanctification is the work of Gods Spirit Observe 8 HEnce therefore it is expressely called the sanctification of the Spirit 2 Thes 2.13 unto which both sanctification and justification are ascribed 1 Cor. 6.11 and upon the same ground it is called the Spirit of holinesse or sanctification Rom 1.4 which proceedeth from God and therefore this work is ascribed also unto him 1 Thes 5.23 from whom it passeth thorough Christ as the conduit whence he is also said to sanctifie his Church Eph. 5.26 by the Spirit as the working cause and by the Word as the instrument John 17.17 the power whereof is notwithstanding wholly from God 2 Corinth 10.5 Reason 1. It can proceed from no other cause seeing mans heart in it selfe being wholly corrupted it is impossible to draw a clean thing out of that which is unclean Job 14.4 and therefore if it receive any holinesse it must be infused by him that is the fountain of holinesse 2. And it is fit it should be so that all the honour of every mercy as well our sanctification as our justification might be ascribed to God alone that he that glories might glory in the Lord 1 Corinth 1.31 Now Gods promise being absolute that he will do it it must needs be granted that the work shall infallibly be accomplished according to his word for his thoughts must stand throughout all ages Psal 33.11 and who hath resisted his will Rom. 9.19 Whence 9 OBSERVE The work of grace and Sanctification wrought in the heart of man is unresistible Observe 9 AS depending upon the will of God and not of man so that it is not in him that willeth nor in him that runneth but in God that sheweth mercy Rom. 9.16 who worketh in us both to will and to do according to his good pleasure Phil. 2.13 and not according to ours So much is implied in those phrases of writing the Law in our hearts Jer. 31.33 of taking away the stony heart and giving an heart of flesh Ezech. 11.19 of begetting anew 1 Pet. 1.3 of creating Eph. 2.19 and the like all which manifest a work wrought upon man and not by him and therefore having no dependance upon his will at all Neither 1. Is it fit it should be otherwise lest Gods will should be over-ruled by the will of man and Gods purpose of saving such as he hath chosen to himselfe from all eternity should be frustrate 2. If the work of mans conversion be duely weighed it cannot be otherwise seeing in the first act thereof nature being more corrupted must needs stand in opposition against God and so must continue to do till God change it the Apostle testifying that the wisdom of the flesh that is of a Natural man is enmity against God and neither is nor can be while he so continues subject to his Law Romans 8.7 Notwithstanding in this promise wherein God undertakes to carry on man in an irreconcileable enmity against Satan he implies that he will not carry him on therein by violence and inforcement but intends to make use both of his will and affections in this opposition For enmity consists in a voluntary and strong motion of the minde of a man against that which he hates wherein both the will and affections are exercised Whence 10. OBSERVE The work of mans sanctification is not forced upon him although it cannot be resisted Observe 10 FOr in this act God works in us to will as well as to do Phil. 2.13 so that there is at once both Gods drawing and our running Cant. 1.4 Wherfore the Prophet expresseth it by taking away the heart of stone and giving an heart of flesh Ezech. 11.19 There is in a renewed man an heart still by which he consents unto and endeavours to perform that which is good as the Apostle speaks of himself Rom. 7. only God gives him that will by performing two things First by taking away that heart of stone which is in man by nature which is so hardened by that sinne that cleaves unto it that it is utterly uncapable of any counsel or means that might be used to draw it to that which is good by which it can no more be swayed then a black-mores skin can be made white by washing Jerem. 13.23 Secondly when God hath freed the heart of that obstinacy in sin and untractablenesse thereby to any good and hath destroyed in it that enmity against God which hinders it from submitting to his Law yet the heart could not of it selfe close with and embrace any thing that is good if God did not give a new heart of flesh that is infuse into the heart an inclination and tractablenesse to his will which the Prophet prays for Psal 119.36 by which it is enabled to consent unto God and to the motions of his Spirit to follow after to know him Hos 6.3 and to take up words and return to him Hos 14.2 The truth is God could otherwise have no honour by a sinners conversion if the heart should stand out still against him and not encline to approve choose and delight in his wayes above all things To serve and obey by force is slavery and not subjection and proclaims God to be a tyrant rather then a Lord wherefore he loves a cheerful giver 2 Cor. 9.7 and to be loved and served with all the heart and with all the soule Deut. 10.12 with joyfulnesse and
rest and sleep 1 Thess 5.7 Prosperity to quicken and encourage and afford us opportunity to be doing Joh. 9.4 Adversity like the cold of VVinter to keep-in our shooting up and putting forward into outward works that we might take root downwards and recollect our spirits and exercise our thoughts upon our selves in trying our wayes searching our hearts strengthening our faith and the like 2. Even darknesse is needful that it may be a means to remember us of Gods mercy in causing the light to shine out of it as sin even in sanctified persons is left in them to manifest unto them from what a fearful bondage they were delivered when it reigned in them which they find so burthensome when it doth but dwell in them 1. Let every one of us even when we are in the light prepare for darknesse expecting still a mixture of Joy and Heavinesse as being 1. Our portion allotted us by God himself Eccles 7.14 which upon that very ground we have reason to be well pleased withal with holy Job who blesseth God for his afflictions Job 1.21 2. As being besides necessary for us Eccl. 7.2 3. as a yoak for wanton bullocks Jer. 31.18 to keep them in a right way as David acknowledgeth afflictions did him Psal 119.67 3. Being sure they will end in the fulnesse of joy at the last Mic. 7.9 when all tears shall be wiped from our eyes and sorrow and sighing shall fly away Isa 35.10 4. And are easie to be born in the mean time by the secret support of the Spirit when we are troubled but not distressed perplexed but not in despair persecuted but not forsaken so that we faint not for the light affliction 2 Cor. 4.8 17. The best means to prepare our selves for such changes is 1. To keep a good conscience in all things that we adde not the weight of sin to the rest of our burthens 2. By improving the light while we enjoy it to our best advantage in our times of peace performing whatsoever our hand finds to do with all our power 3. By sustaining and supporting our hearts by faith in Gods gracious promises with which David quickned and revived his heart Psal 119.92 4. By expecting afflictions before-hand lest if we be surprised upon the sudden we be discouraged and take offence with those resembled to the stony ground Matth. 13.21 2. Let us long for heaven where is light without darknesse Rev. 22.5 Joy without heavinesse yea the fulness of joyes and pleasures for evermore Psal 16.11 And in the mean time let us draw near unto God holding fast our Communion with him in whom is no darkness at all 1 Joh. 1.5 and the light of whose countenance shall revive and establish our hearts in the middest of the greatest darknesse even in the shadow of death Psal 23.4 VERSE 5. ANd God called the Light Day Not that God needed any name to distinguish things by as men do Some therefore conceive that those words import no more but this that either he directed and appointed them to be distinguished by those names as they were in nature or that man afterwards by that wisdom that God gave him called them by those names As for the names themselves Day and Night Jom which in the Hebrew Language signifies Day is conceived to be given it from the hurry and tumultuous noise that fills the ayr by the businesse and multitude of employments of men in the day-time and Lajelah which is the name of the Night to point at the yelling and howling of wild beasts which in the night time creep out of their dens as the Psalmist affirms Psal 104.20 21. Howsoever the name Day is taken in a double sense in this verse Here where it is distinguished from the Night it is taken for a Civil day that is that part of 24 houres which is Light but in the latter end of the verse it signifies a Natural day consisting of 24. houres and includes the night too And the Evening That is thus the first day ended with Creating the Light and God forbare to create any more untill that Evening was past and the next morning came By the Evening we must here understand the whole night or space between the shutting in of the light and the dawning of the next day Now Moses names the Evening first because the darknesse was before the light In the same manner runs the computation of Times among the Hebrews to this day Now why it pleased God to make no more but the Light the first day it is Curiosity to enquire This only we may take notice of that God as he makes his Works so he gives them names or at least appointeth names to be given them questionlesse some way expressing their natures and for the better distinction of one thing from another Whence 1. Observe All things must be called and distinguished by names proper unto them and as much as may be agreeable to their natures Observ 1 FOr avoyding confusion which is prevented when the names that are given to all things expresse them diversly as the things themselves are divers which they represent And it cannot be denied but although names be given by institution yet that at least in the first imposition of them there was great respect had to the natures of the things themselves whereof we find more evident footsteps in the Hebrew Language then in any other Tongue Howsoever God seems to take speciall care that all things should be distinguished by their names as they are different in their natures Woe then to those that labour to bring in confusion by misapplying names to things of contrary natures calling light darkness and darknesse light Isa 5.20 putting Wolves into sheeps cloathing and gracing evil with specious names that it may have some appearance of good and so may be embraced and entertained by those that judge of all things as they are represented to them by their names A practice of dangerous consequence by which many simple persons embracing evil instead of good destroy their own soules God is here represented to us in the Creation of the world proceeding by leisure and taking the time of Six dayes to perform that which he might have as easily dispatched in a moment of time if he had so been pleased So that we may thence 2. Observe God is pleased to take Time and Leisure in bringing things to passe though he might end his work in an Instant Observ 2 IN the works of Nature he fashions our bodies by degrees Psal 139.16 The Corn Herbs and Plants grow up by degrees the light comes forth in time encreasing more and more till it be perfect day Prov. 4.18 And in the work of Sanctification though the life of Grace as well as of Nature be given in an instant yet the graces of the Spirit come on by degrees growing up and encreasing in us day by day whereas God might fill us with his Spirit and perfect our Sanctification in an instant
in others another form under the flower comes and ripens the seed again the same in form and nature with that from which it sprung at first That this distinction between the several kinds of creatures all produced by the same common causes and the Identity of every kind and agreablenesse thereto of every individual in that kind through so many variations into severall shapes and forms till it come to perfection should be constantly and unchangeably preserved can come to passe by no other means but by the unchangeble law which God hath set in nature by which he gives to every seed his own body as it pleaseth him 1 Cor. 15.38 And to every plant and herb his own seed so that men gather not grapes of thorns nor figgs of thistles as our Saviour speaks Luke 6.44 In the order of this decree for the production of herbs and plants it is observable that all these are Created before the Sunne or any other of those Celestiall bodies by the influence whereof they are now cherished without which either they spring not at all or at least come to no perfection that we may know them to be the effects of Gods Power and not of any natural cause and were produced before the beasts or Man that were to be sustained by them to manifest Gods Providence who failes not to make provision for all his Creatures which he foresees and takes care to supply even before they need nay before they have any being at all Upon this ground that herbs and plants were produced in their full ripenesse some conclude that the world was created in the Autumne when all things in the course of nature come to their full growth and ripenesse An argument that might be easily answered since God must be acknowledged in their first Creation to do all things Miraculously and therefore did not bind himself to observe the course of nature at all in that work as appears in the Creation of the man and woman not Infants but of full growth in the first moment of their Creation and to regard as little the time of ripening herbs and plants as he did the causes that should produce them In the time of producing those herbs and plants that as soon as the Earth was dried that is was fit to receive them he stored it with such great variety of so many useful Creatures and gave it that fruitfulnesse to produce them for time to come We may 1. Observe God will have nothing barrain and unprofitable Observ 1 NOt the Earth which receiving the first and the later rain he ordained to bring forth herbs to them that dresse it Heb. 6.7 Not the herbs or plants which all of them yeild their seed and fruits Not the beasts Fishes or Fowles which are fruitfull in propagation usefull by their labours and serviceable for food and cloathing Not the clouds which empty themselves upon the Earth Eccl. 11.3 Not the Sunne Moon and other Celestial bodies which by their light and influence cherish all things here below Reason 1. It is the end for which all things were made that they might support one another by their fruitfulnesse and service 2. God thereby testifies his overflowing bounty and goodness by the fruitfulnesse and usefulnesse of all the works of his hands Let not men then for shame be barrain either in any duties of obedience unto God or services of love to men but be fruitfull both waies nay filled with fruits Phil. 1.11 Alwaies bringing them forth in their season and abounding more therein even to their old age Psal 92.14 and encreasing therein Rev. 2.19 As being 1. ordained by God more especially thereunto Joh. 15.16 2. Having all needful helps to that end not onely outward as the word and Sacraments falling on us like the first and latter rain Hebr. 6.7 To which the word is resembled Isa 55.10 11. Or generally by the influence of Gods fructifying Power by which he blesseth the springing of all things Psal 65.10 11. But particularly and inwardly the assistance of his Holy Spirits which is able to work in us both to will and to do 3. Having our fruits ordained to a more excellent end both Gods Glory Joh. 15.8 and the furthering of our own account Phil. 4.17 Wherefore we are justly threatned with the greater plague if we remain barrain and unfruitfull Matth. 3.10 Heb. 6.8 The meanes to be used to make us fruitfull are 1. to be engraffed into Christ Joh. 15 2.2 To live under the continuall dropping of the clowds that is the Ministry of the Word 3. To be often purging and cleansing of our hearts whence are the issues of life Pro. 4.23 and all our actions whether good or evil Mark 7.21 22. The Order observed by God in producing the herbs and plants ministers unto us matter worthy our meditation 1. That they were created before the causes by which they are now according to the course of nature ordinarily produced which make manifest the Power of God that can effect what he will without means Numb 11 23. See the observation before upon verse 3. 2. That God made provision for the sustaining of Man and Beasts before he created them wherein he discovrs his provident care of his Creatures in providing for them before hand But the Observation to be drawn from thence we shall defer till we come to verse 26. In describing the Creation of the herbs and plants Moses laies before us first the Author by whom and then the time When they were produced out of the Earth by his Command he bad the earth bring forth and it did so Whence 2. Observe Even the Herbs and Plants of the Earth are Gods Creatures Observ 2 PSalm 104.14.16 Not onely Jonahs Gourd which was prepared by God extraordinarily but even the Corn which the Earth produceth by humane Culture God is said to prepare Psal 65.9 To which as unto all the rest he gives a body as it pleaseth him yea and cloathing too unto the very grasse of the field Matth. 6.29.30 Let us then take notice of Gods Work in all the fruits of the Earth observing in them 1. the infinite variety of them according to their severall kinds 2. Their beautiful shape and proportions exquisite tastes and delightfulnesse of many of them 3. The strange variety of severall forms through which they passe before they come to their full perfection from small seeds to tender herbs from thence to stronger stemms divided many times into severall branches Covered with leaves and after that garnished with flowers and lastly yielding such seeds as themselves sprang from at the first 4. Take notice of their life by which they grow and encrease which all the Potentates in the World cannot give nor any Art of man imitate Let all these considerations strike into all mens hearts an awful apprehension and admiration of Gods wonderful Wisdom and Power that our mouthes may be filled with his praise And let it bring us all to an acknowledgment of Gods
prove like the foolish builder Luk. 14.30 or the Ostritch Iob. 39.14.15 2 Let it be a means to strengthen our hearts in the assurance of the perfecting the work 1. Of Sanctification God according to his promises will not leave purging us till he have made us without spot or wrinckle Eph. 5.17.20 Of our Salvation Phil. 1.6 He that suffered for us till all was finished Joh. 19.30 Will not leave till he have brought us into the full possession of the gloty which he hath purchased for us VERSE 2. THe seventh day The Hebrew Shevang which retaining the Letter as well as expressing the sense we render Seven is derived from a word which signifies to be full as if seven were a full and perfect number made up by the measure of time in which God finished the Creation of the world and by his resting after he had ended it declared the full and perfect accomplishment and finishing that Glorious work God Ended That is both finished whatsoever he intended to make and besides established and setled all that he had made to continue as it doth to this day in that estate in which he had Created it and also in that Correspondency that the Creatures had one with another Which he had made A Phrase added to distinguish the works of Creation from the works of Providence in which God both the Father and the Son work to this day John 5.27 He rested Not properly for God being a pure Act must needs be alwaies working and can no more cease to work than to be Onely in respect of the Creation he is said to rest or cease or forbear to do any more Manifesting thereby that he had fully perfected and finished all that he purposed and decreed to make This was Gods Rest taken Privitively If we conceive that there is any thing more implyed in this phrase it must be Gods resting in himself and in the Contemplation of his own works delighting himself as the Rest which he enjoynes Man upon that day is not a meer privitive Rest in ceasing from our labours but besides a positive Rest in which we stay our hearts upon God rejoycing in his glorious Works and Mercies towards Mankind So that Rest of God upon the Seventh Day laies before us the ground of the Institution of the Sabbath in the words following as a Day advanced by God above the rest by manifesting the perfecting of that glorious Work of the worlds Creation Thus we see God although he hath power to give what lawes he pleaseth yet is pleased to manifest the Equity of that which he commands that we may acknowledge his Will to be a rule of Righteousnesse VVhence 1. Observe God who may command What he will yet is pleased to command nothing but that which appears to be equall and Convenient Observ 1 THus is the observation of this day of Holy Rest equall and just in respect of God whose Wisdom Power and Goodnesse in Creating all things out of nothing and all of them exceeding good were fit to be remembred in some solemn day wherein Men by exercising themselves in the meditation of those glorious VVorks of God might be stirred up to an Holy rejoycing in him and to the publishing of his praise in the assemblies of his Saints for advancing of his glorious Name Secondly neither is it more just and equall in respect of God then it is profitable and beneficial to Man 1. By refreshing himself wearied with the labours of the six daies precedent 2. For the encrease of Piety and inward Comfort to the soul by enjoying an Holy Communion with God in his Ordinances and such are all the rest of Gods Lawes equall and just in all things Psal 119.128 and good unto Men Deut. 6.24 1. Let it move all Men that have power in their hand to exercise it according to the Rules of Equity and justice and for the good of others which must needs procure the respects of Love and reverence to their persons that Command and ready Obedience to their commands with chearfulnesse 2. Let it encourage all men to ready and willing Obedience to all Gods Lawes and that for their own good by considering 1. That at present they have their fruit in holinesse exercising themselves in such duties as are both honourable and comfortable 2. And that hereafter they shall receive a sure and plentiful reward Rom. 6.22 1 Cor. 15 58. Now although God were pleased to found his law upon grounds of Equity and Conveniency yet it was more then he was bound unto to give us an account of either notwithstanding we see that he is pleased to acquaint us also with the reasonablenesse and Equity of the Law that he gives VVhence 2. Observe God not onely makes his Lawes Equall and Reasonable but besides is pleased to make it appear unto us that they are So. Observ 2 THis God is pleased to manifest to his People in reasoning the case with them Ezech. 18.25 To the same end he is pleased to prefix a preface to his Law in delivering ft upon Sinai that they might consider in their own hearts how just and equall it was that he should have power to command them whom he had delivered from so Cruel a Bondage and slavery And for particular Lawes though the world judgeth them to be bonds and Coards yet he makes his Children to understand that his Lawes are right in all things Psal 119.128 And his Testimonies very Righteous and faithful ver 138. Reasons 1. We never truly honour God till in our judgment we approve and allow his Law to be just and equall as Saint Paul doth Rom. 6.16 And David as we have seen already whereby we set to our Seal that Gods Will is the rule of righteousnesse and holinesse 2. That is the onely meanes to draw men on to ready and Chearfull and by consequent Constant Obedience when the mind discerning both the Equity and Goodnesse of Gods Laws prevails with the will to make choice of them and drawes on the whole heart to delight in them and the whole Man to follow them with the uttermost endeavours which is a clear testimony to the world of the price that we set upon those holy Lawes and of our assurance that we have of an exceeding great reward in keeping them Psal 19.11 Let it move all that are Godly to search into all Gods Lawes begging Wisdom and understanding at Gods Hand for that purpose and undertaking the work with fear and reverence Consenting to and delighting in that which we know and adoring the depth of Gods Wisdome in general in those things that through our own Ignorance we understand not so fully in particular that we may with our whole heart yield unto and walk in all duties of obedience which it requires The phrase in which the Holy Ghost expresseth Gods resting from his Works must be carefully observed He rested saith Moses from all the workes that he had made or from Creating any more Whence 3.
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
bounty and partly to exercise our Sobriety and Moderation which is not seen but in variety of delights 1. Let us then tender unto God after the measure that we receive from him the most acceptable presents of our chearful services which that variety and abundance which we receive from his hand should provok us unto Deut. 28.47 Serving him with enlarged hearts and delighting to run the way of his Commandements with the Holy Prophet Psal 119.32 2. It may warrant us the honest and moderate use of Gods blessings even for delight So we use them 1. Seasonably when God gives us an occasion of rejoycing 2. within bounds of moderation as we are advised Prov. 23.2 and 3. directed to those Holy Ends proposed by God to his own People Deut. 26.11 Not so much for the pampering of the flesh and delighting of the outward senses as the enlarging of the Spirit in an Holy rejoycing in God when we taste his goodnesse and sweetnesse in the variety of his Creatures Whence 4. Observe It is usuall with God to mixe delight and pleasure with usefulnesse and profit in all his blessings Observ 4 THus he mixeth sweetness pleasant taste in our food which we receive for the nourishing of our bodies Comelinesse and decency in our cloathing which we weare to keep our bodies from the injury of the weather Fruitfulnesse with spirituall delights in the Duties of Gods Service Comfort and joy with Life and strength in his Word Power and increase of faith with heavenly raptures in Prayer Partly to invite us to the use of those needfull things which we are more constantly drawn unto by pleasure then we are by duty And partly that in God we might find all things both for necessary use and for delight and Comfort besides Let Gods example be our pattern for imitation both in Prescribing and Doing Let governours temper the usefulnesse of Power and Government with the sweetnesse of Mercy and Compassion Necessary commands with loving Invitations Exactions of obedience with comfortable Rewards Let Masters sweeten Servants hard Labours with comfortable food moderate intermission gentle encouragements and kind acceptance Let all men season the toiles of the body about the things of this life with Heavenly meditations sweet conferences and chearful expectations of the reward set before them Let there be in our Spirituall actions a fit temper of Joy with our sorrowes of hope with our fears of Comforts with our terrors In the observation of Occurrents mix the remembrance of the Good of times past with the sense of the Evills present and the expectation of the Rest and ease at hand with the bitternesse of Heavinesse by trialls and afflictions that are upon us at present Considering that God Himself hath set the one against the other as the Wise Man tells Eccle. 7.14 The placing of those Trees which were appointed for Spirituall use offer us many things worthy our Consideration First in respect of the persons whom they were to teach Secondly of the place where they stood Thirdly of the Nature of the signs themselves Fourthly of their use and signification The persons to whom these teaching-signs were given were our first Parents now in the state of their Innocency endued with fulnesse of knowledge and holinesse proportionable to their condition In this perfect state of theirs God saw it fit to quicken and strengthen them by the help of such outward meanes as these Whence 5. Observe The best amongst men and most perfect have need of the help of Outward meanes to quicken and strengthen them and put them in mind of their duties Observ 5 IF our first parents in whose hearts the Law of God was more clearly and perfectly written who had more familiar entercourse with God Himself more fresh taste of his overflowing Mercies of all sorts more distinct knowledge of his waies fewer Outward and no Inward impediments by any inordinate lusts yet needed such helps to support and strengthen them how much more needful must they be unto us every way being so imperfect in knowledge weak in the Spirit strong in the flesh compassed with temptations on every side to instruct us in those things that either we know not or know but in part 2 Pet. 3.18 to mind us of those things which we forget 2 Pet. 1.12 to admomonish us in our failings and recover and quicken us in our faintings and backslidings Heb. 10.24 and to exhort us upon all occasions Heb. 3.13 Let no man neglect any outward means Publick or Private as being 1. So needful to our selves 2. Commanded by God Himself 3. Effectuall by his blessing upon the conscionable use of them Considering that the best of us know but in part 1. Cor. 13.9 are subject to so many Temptations Laden with a body of sin Rom. 7.24 By which we are continually assaulted often foiled and continually retarded in our course of obedience The place where God planted these two Trees which he appointed to this Spirituall use was not onely within but in the Middest of Paradise amongst the rest of the Trees and Plants of that Garden Whence 6. Observe Spirituall and Religious duties ought to be remembred in the middest of the use of our employments about the things of this life Observ 6 THus we are directed for the use of our meats for the refreshing of our bodies to raise up our hearts to an holy rejoycing in God and to intermix them with prayers and acknowlegments unto God of his Mercy in bestowing those blessings Deut. 26.11.12 Referring even our eating and drinking to Gods Glory 1 Cor. 10.31 The neglect whereof Job feared in his Children Job 1.5.2 In our labours about the things of this life when we fit in the house or walk in the field Deut. 6.7 we are to have God both in our thoughts and in our mouthes as well to prescribe unto us moderation in the use of those Creatures which we make use of for our refreshings which must be limited by the rules of Religion as also to shew us the end of all those outward things which is to raise up our hearts to the contemplation of God in all his Creatures that we may carry his fear before us in all our waies and trust in him with all out hearts and be encouraged and quicken our selves by the taste of his goodness and bounty to the duties of his service And hereof it behoves us to be the more carefull because of our pronenesse by nature to drown our hearts in the thoughts of outward and sensuall things and forget him that orders and disposeth them and worketh in and by them Wo then be to those that confine their thoughts onely to these outward things while they are busâ—ed about them shutting out God from their Tables where they feast themselves without fear Jude 12. forgetting God in their plenty and abundance which was Agurs fear Prov. 30.9 which he justly recompenceth with sending leannesse into their souls Psal 106.15 Leaving their tables to
a chearful giver 3. Keeps down the swelling of our hearts when we look upon all our services as debts for what we have received Again observe in this the order that God first enjoyns the manto labour in the Garden and then gives him liberty to eat of the fruits of it to point out the way by which he may have the better title to that whereof he should make use to labour for it first and to enjoy it afterwards Whence 2. Observe Mans Labour about the things of this life gives him a good title unto that which he enjoyes Observ 2 NOt by any right of our own that we gain thereby but by Gods free grant who allowes us all things under that condition Gen. 3.19 And promiseth it as a special blessing upon his own Children They shall eat the labours of their own hands Psal 128.2 And the Apostle calls that only our Own bread for which we labour denying food to those that live idle 2 Thess 3.10 as having no title to it at all There seems indeed some title in Equity to allow men a share of that which they have although as Gods instruments produced by their own labour whence God gives even unto Oxen an allowance out of that corn which they tread out 1 Cor. 9.9 And every Master allowes his servant food when he hath done his work Luk. 17.8 as well for recompence of his labour past as both to encourage and enable him to his work afterwards which otherwise without such allowance he cannot be able to continue See Chap. 1. ver 29. Observ 4.5 Now if we compare and lay together this Commandement to the Man to labour and the Grant that he shall enjoy and make use of the fruits about which he labours we may further 3. Observe All Mans Labour and Service is for his own Good Observ 3 IN outward things Solomon tells our labour is but for our mouth Eccl. 6.7 that is for the supplying of our own necessities for this present life in food clothing c. So that either we have the fruits of our labours to our selves in particular or if they be directed to a common good seeing we are all concerned therein the benefit returns unto us at the second hand as the food which the hands labour for though it be first received into the belly yet the strength and nourishment which is received thereby is imparted to them as well as to other members of the body As for other duties of the services which God require we know we have our fruit in holinesse and the end everlasting life Rom. 6.22 so that in all things we may truly say with the Church That we serve him for our own good Deut. 6.24 For as for God our righteousnesse profits not him at all Job 35.7 as our wickednesse hurts him not So that we may truly say as our Saviour directs us Luk. 17.10 that When we have done all that is required of us we are Unprofitable servants to God at least though we may some way profit men Let this encourage us to all duties of service unto God and Man The merciful man doth good to his own soul Prov. 11.17 1. By exercising it in vertuous and holy motions and actions at present and thereby encreasing and strengthening the habits of Grace 2. By getting interest thereby in a sure reward when the time of refreshing shall come by Gods gracious promise so we make not that but the honour of God the scope of all our holy endeavours as we are required Matth. 5.16 See Christs promise Joh. 12.26 To consider Gods dealing with Adam somewhat more particularly God intending to deny unto Adam the use of one of the Trees of the Garden before hand grants him the free use of all the rest that by the consideration of what he enjoyed he might the more willingly be contented to bear the want of that which was withheld from him Whence 4. Observe The best way to quiet our hearts in observing what we want is to set before our eyes what we do enjoy Observ 4 THus Elkanah goes about to satisfie his Wife Hannah being troubled for want of children by setting before her the love of himself who was her husband And Davids heart distempered by the consideration of wicked mens prosperity which he wanted was never quieted till he considered that God held him by his right hand guiding him at present by his Counsel that he might afterwards bring him to glory Psal 73.14 23. Let us carefully make use of this means to allay the distempers of our hearts raised often in us by the Art and Malice of Satan by setting before us what we want If we grudge at resting the Sabbath day remember the six dayes which are allowed us for our labours Set before our eyes the liberty of using lawful delights against the restraint from vain pleasures the enjoying of Grace against the want of Wealth Honour from God against the scorns of men Inward peace against Outward troubles the enjoying of many friends left us against the losse of some taken from us Thus Countermining Satan who finds no other means both to disquiet our hearts by murmuring and discontent and to wrong God but by concealing and hiding from our eyes the blessings which we have received and by fixing them upon and enlarging our wants In this case it will be needful for us not onely to fix our eyes upon the mercies themselves which we have received but to enlarge them by the consideration of Gods free bounty in bestowing both that which we had no right unto of our selves and that without any desert of ours at all The Grant it self is to be considered in the next place laid before us enlarged every way both in the variety of the several kinds of the choyce fruits which were given and in the free liberty to enjoy them Fully and Continually implyed in that phrase Eating thou mayest eat Whence 5. Observe The provisions which God allowes us even for this present life are manifold and of wonderful variety Observ 5 ALl Herbs and Fruits Beasts Fishes and Fowles for our food and nourishment Wooll Flax Silks Furrs and Skins of Beasts for our Clothing Variety of Materials for building and furnishing of our houses besides provisions for Medicine and Defence yea for Pleasure and Delight And this God doth 1. Because our wants are various 2. Every several Creature is Defective and Insufficient to all things 3. To set out before us the riches of his treasures that we might admire the more the riches of his All-sufficiency and to affect us with the more feeling taste of his bounty expressed unto us so many wayes in those various comforts wherewith he supplyes us Let the consideration hereof cease our murmurings quench our unsatiable desires and warrant our sober and seasonable use of and rejoycing in our store
Comforted Strengthened and Encouraged as the Companion of his Labours and partaker of all his hopes subjected to him in her Outward Condition but highly advanced in his heart as a member of Christ and Heir together with him of the Grace of Life The Matter of which the Woman was made being a Bone of Adam's Body and consequently the firmest Material that could be taken from him warrants us farther to 7. Observe A Wife Is or Should be a strong Helper to her Husband Observ 7 SUch a one a vertuous Wife is described to be Prov. 31. Such as were those holy Matrons Sarah Rebeccah Bathshebah and others Great reason she should be so seeing she is the second Pillar that supports the family one in whom the Husbands heart may safely trust Prov. 31.11 for her advice in ordering his affaires overseeing the wayes of his houshold instructing the Children directing the servants at home comforting him in all distresses assisting in all Temptations She that shall perform all these duties needs to be furnished with proportionable abilities both of Nature and Grace and strongly supported by the assistance of Gods Spirit It seems God made choice of a rib as being fittest to be spared without any considerable Maim or Deformity to the rest of the body that so he might do him much good with little harm or losse Whence 8. Observe God requires nothing of us nor doth any thing unto us that may hurt us or undo us Observ 8 HE requires no more of our Estate then we may well spare considering his blessing annexed to our liberality Prov. 3.9 so his care of easing the poor Levit. 12.8 no more of our Labours then may well stand with our health our Thrift and the liberty and freedom of our minds for heavenly Meditations and Religious Exercises no more abstinence from unprofitable delights than may stand with the health of our bodies and conduce to the well ordering of our minds and the preservation of the Creatures nay he layes no more upon us in Temptations and Tryals than we are able to bear 1 Cor. 10.13 and than he recompenseth with a proportionable measure of Consolation 2 Cor. 1.5 than serves to hold us on in a right way Psal 119.67 at present and to advance our reward at the last day 2 Cor. 4.17 Neither can it be otherwise seeing God 1. Seeks no gain by us but would have us gain by him Deut. 5.29 2. Cannot wrong us through ignorance for he knowes our frame and remembers that we are dust Psal 103.14 and knowes before-hand how to deliver us in any Temptation 2 Pet. 2.9 3. Neither is he enforced to lay heavy burthens on some to spare others for he that is All-sufficient can provide for the good of Community with the good of every particular member thereof Let nothing be grievous unto us that God either Commands or layes upon us Remembring 1. That he may do with his own what he will 2. And yet hates nothing which he hath made 3. And Can and will not fail to restore unto us abundantly whatsoever we seem to lose either in Doing or Suffering by his appointment that he may be no mans debtor It is added that God closed up the flesh instead of the Rib that he had taken away as indeed it was needful both to hide the deformity and to preserve the Inward parts Whence 9. Observe God takes nothing from us but he takes care to recompence it unto us some way or other Observ 9 WHen he requires it for his service Prov. 3.9 10. Mal. 3.10 Or for the necessary relief of his children Prov. 19.17 or takes it from us when we suffer for his Name Matth. 19.29 or bear his yoke as is manifest in Job's example And this Experience will shew us if we wisely consider Gods wayes that whatsoever losse we make by him or for him shall be either recompensed in the same kind as in Job's case or in something of greater advantage unto us as the losse of Wealth with encrease of Grace and that either in present Mark 10.30 or after a while Eccl. 11.1 Or at the farthest at the last day And hereof we may rest assured both because Gods All-sufficiency enableth him thereunto as also because his abundant love moves him thereunto and the respect to his own honour who is neither Unrighteous to forget our labour of Love Heb. 6.10 nor can endure to be any mans debtor Rom. 11.35 or to dishearten any man thereby in his service But it was but flesh wherewith God filled up the breach that he had made in Adams breast to leave that lively remembrance with him both of his Wifes nearnesse unto him and of his duty unto her Whence 10. Observe It is usual with God to leave with us near and lively Remembrances both of his Mercies to us and of our Duties Obser 10 THus he set the seal of his Covenant in the flesh of Abraham left the Sabbath to be a publique Monument both of his Mercies and of our Duty Thus he heales the corruption of our Nature but so that by the dwelling of sin in us we may be sensible from what we are delivered be the more thankful for Christ Rom. 7.24 25. and made the more watchful in all our wayes And this he doth out of a kind of necessity to help our weaknesse who of our selves are so apt to cast behind our backs the remembrance of his Mercies and of our own Duties VERSE 22. THe Ribb which the Lord God had taken So that he brought not any other matter to it to make up the Womans body out of it and other materials added to it but that very Ribb that he made into a Woman The manner let no man enquire into which is secret But of Gods power to be able to make so large a body of so small a substance who can doubt that acknowledgeth that God made the World of nothing Made he a Woman Or according to the Original Built he into a Woman A phrase pointing at the Art in framing of her body and at the perfection of the Work For an house as we know is composed by Art in a proportion fit for the use to which it is designed Whether this phrase have relation also to the man who was but as it were One side of the house till the woman was made and joyned to him or which is more probable points onely at the perfect frame of the Womans body being as an house well built and in due proportion we need not dispute We know the Scripture often resembles mans body to an house Job 4.19 2 Cor. 5.1 And brought her unto the man Not as he brought the beasts before him to be surveyed but after he had related unto Him whence she was taken to give her unto him as his unseparable companion to dwell with him and be his Helper Whether this were performed with some visible representation of Gods presence as some conceive it to be done by Christ
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
before he could bethink himself how he might procure that which he needed so much 2. The Largenesse of Gods bounty is set out in the Pleasantness of the Garden provided and given man for his habitation In the infinite variety of all sorts of Fruits wherewith it was stored both for Necessity and Delight all of them planted by Gods own hand And in allowing man the free use of them all excepting only One Tree reserved by God as an acknowledgment of his Soveraignty and as a Remembrance to man of his duty In the Investiture of man into his Soveraignty over all the Creatures designed unto him in the former Chapter And lastly in Creating and bestowing the Woman upon him in marriage a greater help unto him and comfort for his life then all the creatures besides could have been 3. The Sufficiency of the Provision which God made for Man appears in this that he had all his wants supplied He wanted no possessions for the Earth was his Inheritance No servants for the work which he had to do was little more then to pluck and eat his own food from the Trees and to oversee and keep in order the Garden ready planted to his hand No food for all those delicate fruits were ready prepared and allowed him for his diet Houses and Apparel there was no need of when there was no deformity that needed covering no Injury by the weather from which he needed to be defended Onely there wanted a VVife both for Propagation and Society and that also God provides for him and that such a one as he acknowledgeth to be every way meet for him and accordingly rejoyceth in her So that God ceased not till he had furnished man every way with all that his Heart could wish or his needfull Occasions required Now for the Lawes and Rules which God gave man to guide himself by in this state of Innocency we must take notice that such of them as are meerly branches of the law of Nature are here omitted VVe call them properly Lawes of Nature which being Rules discovered by the consideration of the Nature of the Creatures are easily found out by the strength of right Reason As if there be a God Reason teacheth that he must be worshipped and if he be a Spirit that he must be worshipped in Spirit and Truth If we have our Being and Education from our Parents that they must be honoured and served If Words must be manifestations unto others of our Thoughts that then they must be answerable unto them so that we must speak what we think even the truth from our hearts and the like These being written in all mens hearts by Nature that is manifest to all men by Natural reason are not mentioned in this brief history as being sufficiently known without relation The Lawes here recorded are onely such as were added to the Law of Nature by Institution which the rule of Equity doth not necessarily enforce of it self without Gods command to have it thus or otherwise As though it were of the Law of Nature that if God must be worshipped that there must be a set time and a time of rest from other employments appointed for that worship yet what portion of time this should be and on what day it should be fixed as that it should be one day in Seven and the last of seven no man could by Natural Reason conclude till God commanded that it should be so That man should take care of the Creatures and endeavour to preserve them especially being appointed for his service reason would prescribe but that Adam should take charge of Paradise to keep and dresse it was meerly by Gods Institution and Command who might as well have disposed of him in some other place as there if he had so pleased That Gods Will should be mans Rule and that his Obedience and Faith should be professed and shewed forth to others is a branch of the Law of Nature but that Adam should manifest his Faith in God by eating of the tree of Life and his subjection to his Will by abstaining from the tree of the knowledge of good and evil was only by Gods own appointment having no other ground but the motion of his own will That Man and Woman should be joyned together for propagation and that too in Marriage may be conceived to be of the Law of Nature But that a man should be bound to one Wife and that for term of Life although Natural Reason must needs acknowledge it to be most convenient yet because it is not necessary God might have ordered it otherwise if he had been so pleased Whatsoever the Reason may be conceived to be why the Holy Ghost mentions only these Positive Lawes whereas he passeth over in silence the Laws of Nature it must needs be acknowledged that these Laws which being only Positive have no other foundation but the meer Will of God are notwithstanding so Equal and Good every way that being once made known natural reason it self cannot but approve them and consequently the Righteousnesse Holinesse and Goodnesse of God appears more clearly in them than in those Lawes that being branches of the Law of Nature are in a sort more Necessary seeing nothing discovers the man more evidently then those things wherein he is most free to do or approve what he will And indeed it may be probably conceived that the Holy Ghost had this scope to manifest the Righteousnesse of God in giving these Lawes because they are so recorded that the Equity of them is withall manifested by some Circumstance or other inserted into the Relation The Equity of appointing the Sabbath unto the last day of the week appears in manifesting that That day being honoured above the rest by putting an end to and declaring the perfecting of the Works of Creation was the fittest day to be observed in remembrance of so glorious a work And the Law of appointing man to labour in Paradise is manifested to be equal by this that God gave him the use of all the fruits in Paradise so that he did but labour for himself That the Interdiction of the Tree of Knowledge might appear to be equall it is recorded withall that God gave Man all the rest of the fruits to make use of freely The same is as clearly manifested in setting down at large the Law of Marriage 2. The Holinesse of these Lawes appears as well as their Equity The Sabbath Sacrament of the Tree of Life and restraint from the Eating of the Tree of knowledge of Good and Evil tending only to the furthering of Faith and Obedience and the raising up of mens hearts to an holy delight in God and enjoying an holy Communion with him Mans labour tending to the exercising of Love and Mercy towards the Creatures and Marriage to further mutual edification in Piety and Godlinesse and the propagation of an holy seed as it is plainly expressed Mal. 2.15 3. The Goodnesse of these Lawes to Man is as
other mens eyes and thereby to conveigh mischievous purposes into their hearts unespied so that they are entangled in a snare before they are aware 1. Let men of eminent natural parts use and possesse them in feare and humility not trusting in their own wisdome as Solomon adviseth Prov. 3.5 lest it pervert them Isa 47.10 but remembring that they have nothing but what they have received 1 Cor. 4.7 and therefore no cause of glorying and next what they have received is given to profit withal 1 Cor. 12.7 of the use whereof God himself will take an account Mat. 25.19 that so with all humility submitting themselves to the Government of the Spirit they may thereby be direâ—ed to employ what they have received for the honour of God and for the service of his Church for the use whereof they were given and whereunto they may be very profitable if they be sanctified 2. Let no man be over-much swayed or carried away by the eminency of mens parts which the world looks at too much John 7.48 unlesse they be sanctified and mixed with much humility seeing the greatest abilities are unable of themselves to search into the mysteries of God 2 Cor. 2.14 2. And those that excel in them are seldome chosen by him to further his work 1 Cor. 1.26 27. nay are oftentimes for the pride of those that possesse them by Gods just judgement made unserviceable and turned into folly Isa 29.14 that God may get himself honour in confounding them in that wherein they chiefly glory and magnifie themselves We have already taken notice of the instrument used by Satan in this temptation which was the Serpent We are in the next place to consider the persons tempted by him which were our first Parents to be looked upon 1. As holy and perfectly righteous 2. As endowed with wisdom and knowledge proportionable thereunto 3. Directed by righteous and holy Lawes which God himselfe had given them 4. And engaged by such heaps of mercies as the Lord had lately poured out upon them without measure Those persons standing on such a firme condition Satan both attempts and foiles Whence 7. OBSERVE No advantage can assure a childe of God from the assaults and temptations of Satan Observe 7 1. NOt their Holinesse for whom of the holy Patriarches Prophets or Apostles hath he feared to attempt at any time Nay he feared not to encounter that Holy One of God as himselfe termes him Mark 1.24 Jesus Christ himself though he had nothing in him John 14.30 and therefore could not but be assured to lose his labour 2. Not their late experiments of Gods mercies or judgements Thus he attempts and prevailes against Noah so miraculously saved by God after the flood and in like manner he foiles Lot immediately after the destruction of Sodom by that fearful judgement of fire out of which he had been so graciously preserved No marvel then though he drew the stiffe-necked Israelites into so many act of rebellion after and in the midst of so many signes and temptations and great miracles which their eyes had seen Deut. 29.3 4. 3. Not their special eminency in any grace he failes not to shake the faith of Abraham Gen. 12.12 13. and 20.2 for which he was so much renowned that the Apostle gives him the title of faithful Abraham Gal. 3.9 In like manner he draws Moses commended for his faith Heb. 11. to unbelief Numb 20.12 4. Not their victories in many spiritual combates wherein many times the godly have the better at the last although they may sometimes give ground at the first onset as is evident in the temptation of Job in which his faith triumphed gloriously Job 19.25 nay in his conflicts with our blessed Saviour although he was most shamefully foiled yet he gives him not over but departs from him only for a season Luke 4.13 The reasons hereof are 1. In Satan 1. In malice which so enrageth â—â—m that it makes him desperate in all his undertakings 2. The possibility which he conceives he hath of hindering and disquieting even the best of Gods servants which makes their services lesse chearful abates much of their hope in God and may lessen the comforts even of such as are upheld by the Power of God unto salvation 2. In God who hath an over-ruling hand in all Satans actions 1. Who by this meanes makes his servants more watchful over their wayes more fervent in prayer and more sensible of and thankful for their deliverances and which at length encreaseth their reward when in those conflicts they hold fast their faith their love and firme adherence unto God from whom they cannot be plucked away by all Satans power and policie 2. And gets honour to himselfe when his servants in his power wrestle with Satan and overcome at last and in spight of all his endeavours to the contrary are kept by the Power of God to salvation First let the best learn at all times and in all their wayes to walk warily before God in feare and trembling considering 1. The Power Malice Cunning and Diligence of our Adversary the Divel 2. His manifold Assistants our lusts within and the world and wicked men without 3. Our own weaknesse unable to stand against Principalities and Powers 4. And the danger of our falling if we be foiled dishonour to God and his children shame to our selves and wounds to our soules Let him therefore that stands take heed lest he falls 1 Cor. 10.12 but stand in the Power of God not in his own strength Eph. 6.14 armed with his armour watching and praying Secondly let us shew as much love and zeale for the recovery of such as are taken captive by Satan according to his will as the Apostle speaks 2 Tim. 2.26 as he doth malice in seducing and bringing them into bondage considering there is possibility of recovering the most obdurate sinner by the Power of Christ though it be beyond the power of man seeing to God nothing is impossible Not the engraffing in again of the Jewes Rom. 11.23 Not the raising of children to Abraham out of the stones Mat. 3.9 as he hath made it appear in saving the Thiefe upon the Crosse in converting St. Paul when he was a Persecutor a Blasphemer c. 1 Tim. 1.15 2. The greatnesse of their reward that convert many to righteousnesse Dan. 12.13 3. The acceptance of their service if God deny the success of their endeavours in labouring to win them Isa 49.4 5. Satans designe was to beguile both the man and the woman but thinks not fit to deal with them both together and therefore he sets upon the woman being then divided from her husband as it is evident by the whole Series of the Narration And with the woman he begins As first being the weaker vessel And secondly created after the man and therefore not altogether so long nor perhaps in every respect so well acquainted with all Gods wayes and works as her husband was Unto which some adde
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
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
fountain from whence they flow so that there cannot be too much care used to set God before men in all the dispensations of his mercies since they are so apt of themselves to forget him The womans last failing in this first part of her answer is manifested in the manner of her expression which she useth when she mentions Gods grant of the free use of the fruits of the Garden of which she speaks in so bare and cold a manner that she clearly discovers at how low a rate she valued it in her heart For whereas God in his grant expresly mentions every tree of the Garden of which he gives them liberty to eate freely as we render that significant phrase in the Hebrew eating thou shalt eate she minceth it in her relation to Satan affirming barely and coldly that they did eat of the trees of the Garden concealing those two circumstances that set out the largenesse of the gift This failing of hers gives occasion to 5. OBSERVE Gods mercies ought not when they are spoken of to be represented in cold and weak expressions Observ 5 THus indeed we finde godly men when they have occasion to speak of any mercy to mention and set them out in such a manner as if they poured out the very affections of their soules with their words as David doth Psal 103.3 4. sometimes calling upon and stirring up others to do the like Psal 145.7 sometimes expressing and setting out the blessings themselves with all the varietie of words and phrases that they can devise as we may see in Moses his Song Exod 15. and Deborahs Judges 5. otherwhiles by occasion of remembring one mercy gathering together heaps of other mercies of like kinde as Hannah doth in her prayer 1 Sam. 2.1 and the blessed Virgin in her thanksgiving Luke 1.46 At other times discovering the fountain whence those blessings flow Gods free Mercy great Goodnesse c. Psal 145.7 and to enlarge the mercies the more setting out the unworthinesse of them that receive them as David doth 2 Sam. 7.18 and Saint Paul 1 Tim 1.13 And this they do 1. Because they having their hearts enlarged in the apprehension of them inwardly cannot but speak as they think of them 2. It is our duty to advance the Lord by all the meanes we can that his Name alone may be excellent Psal 148.13 and great Mal. 1.11 now nothing advanceth his Name more then his mercies which therfore must be set out as the mercies of God high and without comparison 3. When all is done and we have made use of all our Art and abilities to set out Gods mercies in the largest manner that we can devise all our words come infinitely short of the full extent of those things which we desire to represent 4. In the mean time while we strive to set out things in the fullest measure we warme our own hearts and quicken our affections the more and fill our hearts with the greater admiration of those things which exceed all our expressions VERSE III. THe woman in this verse which containes the second part of her answer to Satans question coming to speak of the interdiction of the tree of the knowledge of good and evil of which she was demanded it is worth our observation to take special notice how she riseth in her phrases and expressions which we shall finde farre different from the stile which she had used in setting out the grant of the use of the rest of the fruits of the Garden of the former she speaks in a scant and weak manner of the interdiction she speaks fully and strongly as will appear in the particulars For first in this she mentions Gods Name expresly which she had wholly omitted in speaking of the grant Next whereas she in her relation of the grant leaves out two special termes which God had used in giving it herein speaking of the interdiction he expresseth at least all or perhaps more then God had spoken at least more then Moses had related him to have spoken and questionlesse more then Satan had demanded So that by these different manners of expression she plainly discovers the thoughts of her heart within that she made no great account of Gods mercy in the grant but the restraint and interdiction she took very tenderly Whence 1 OBSERVE Mens words and speeches are usually proportioned according to the measure of the affections of the heart Observe 1 SO our Saviour tells us that out of the abundance of the heart the mouth will speak Mat. 12.34 when Elihu is full of matter and his belly like wine wanting vent Job 32.18 19. observe how large and full of life his expressions are in the chapters following If the heart within be full the tongue must needs be the pen of a ready Writer Psal 45.1 Neither can it be otherwise First because words being ordained to be the meanes of representing the thoughts of the heart within it is agreeable to all reason that they should expresse them in their full proportion as the glasse doth the face Secondly because although the understanding be or at least should hold the raines of the tongue yet the affections adde the spurres unto it as indeed they do many times give the measure to our actions themselves as we run according to our feare sight according to our anger and wake according to our hope and desire and so in many other of our actions Let us then judge of the temper both of our own and other mens hearts and inward dispositions by our expressions although indeed it be more certainly manifested by our actions A spiritual man speaks of the things of the world as he useth them necessarily and sparingly Of spiritual things as of God of Christ of Grace and Glory feelingly and fully See Eph 1.3 on the other side a carnal mans conference of Heaven and heavenly things is rare dry and empty but of worldly things voluntary frequent and large much like Nebuchadnezzars vaunt Dan 4.30 In like manner we may judge of the ebbes and floods of our inward affections by the abounding or scanting and by the strength or weaknesse of our expressions as we do sometimes of the ebbes and floods of the sea by the high rising or low falling of the rivers which run into it And if it happen otherwise as it doth sometimes it is by reason of some natural imperfection It may so happen and doth sometimes that one may have a large heart and a narrow mouth as Moses excuseth himselfe that he was no man of words he means not a man of ready speech Exod. 4.10 sometimes it falls out that by some outward occasion a man is forced to keep in that which his tongue would otherwise be ready to utter as David could and was desirous to have spoken but refrained a while and held his peace even from good for the presence of wicked men Psal 39.2 Thus sometimes the ebbes and floods of the sea are restrained by the violence of
and taking up wayes of dishonest gaine that we may purchase that by any meanes without which we think our selves not sufficiently supplied according to our worth Let then all that are godly the more carefully labour to establish their hearts in a setled content in that condition in which God hath placed them which must be done 1. By approving it in their judgement as every way best and fittest for them and for Gods honour and glory 2. By bringing in and limiting our desires thereby so far that we wish it not to be other then it is 3. By bringing our affections to delight and rejoyce in it as in that lot which God himselfe hath laid out unto us and that upon these considerations 1. That whatsoever we enjoy is more then we have any title unto by nature who came into the world naked a consideration which Job quiets his heart withal when he was at once stripped of all that he had Job 1.21 2. That we are unworthy of what we enjoy as Jacob acknowledgeth himself lesse then the least of Gods mercies Gen. 32.10 so that whatsoever we enjoy we have out of favour and free grace 3. That what we have we have no ability to manage as we ought nor can give a perfect account of it if God should deale strictly with us 4. That God who hath allotted us our estates is infinitely wise and therefore better knows what is fittest for us then we our selves and no lesse kinde and loving nay much more then we are to our selves and therefore will not faile to give us any thing that may be truly good unto us as having given us his own Son with whom he cannot but give us all things Rom. 8.32 5. That the life of man consists not in abundance as our Saviour tells us Luke 12.15 but in a secret supply of our wants by Gods blessing who makes a little that a righteous man hath better then the riches of the ungodly Psal 37.16 6. That when we have what we would desire yet we must depend upon God for our allowance out of it every day as all men rich and poor are directed to do by our Saviour to beg of him their portion for every day Now this contentednesse must reach even to our spiritual as well as to our temporal estate wherin our want of grace sense of our inward corruptions continual conflicts with Satan and foiles by him many times though they may and ought to quicken us to prayer and watchfulnels and make us humble and vile in our own eyes yet ought not to disquiet our hearts so far as to provoke us to impatiency and murmuring at our present condition or to kindle our desires to long after such a change of it as is not warranted Rather our unquietnesse at our own corruptions should beget in us only an holy indignation against our selves for our errours and failings with a desire of that future condition wherein we shall put off this body of death yet with patience waiting till the time of our appointed changing Job 14.14 but no manner of impatience against our present condition or repining against God who hath so ordered it both for his own glory and for our good at the last When Satan tells the woman that by eating the forbidden fruit her eyes should be opened he necessarily implies that for the present both she and her husband were blinde in effect so that these are the two grounds upon which he endeavours to move the woman to discontent at her present condition The first that she was under restraint and not left at liberty to take what she pleased The second that she was held in blindnesse and ignorance wherewith Satan would have her conceive she had great cause to be troubled as she had reason to be if the suggestion had been true So that we may thence 5 OBSERVE Blindnesse and Ignorance is a great misery Observ 5 IT is not good saith Solomon that the soule should be without knowledge Prov. 19.2 The Apostle goes farther and in expresse termes tells us that ignorance alienates us from the Life of God Eph. 4.18 and reckons it up amongst the spiritual plagues which the Lord in his justice laid upon those that dishonoured him and glorified him not as God the darkening of their sottish hearts Rom. 1.21 and is the meanes by which Satan whose work it is to blinde men 2 Cor. 4.4 prevailes so far upon men as he leads them at his will into all lasciviousnesse Eph. 4.19 and indeed into all other sins when their eyes being blinded they know not whither they go 1 John 2.11 More particularly the evils of this fearful plague are 1. The abasing of a man unto the condition of a beast from which he differs and is advanced above him only in his understanding Thus David for want of a right judgement and understanding of Gods ways termes himself a beast Psal 73.22 as be doth likewise all men else Psal 49 20. as Agur likewise termes himself brutish upon the same ground Prov. 30.2 2. Ignorance makes a man unuseful and unserviceable every way in all his undertakings for only a wise mans eyes are in his head but a foole walkes in darknesse Eccl. 2.14 which we know hinders all manner of emploiments as appears in the darknesse of Egypt which fixed them to their places from whence they could not remove till the darknesse was over Eâ—od 10.23 3. Ignorance leaves a man without comfort for it is the light that is sweet that is comfortable Eccl. 11.7 and the light of the eyes rejoyceth the heart Prov 15.30 consequently darknesse and ignorance must needs leave the heart without comfort whence the Scripture expresseth one being in a sad condition by being in darknesse without light Isa 50.10 Now that only the Scripture esteems to be knowledge which is the knowledge of God Prov. 30.2 and that in the face of Jesus Christ John 17.3 and of the things that are freely given us of God 1 Cor. 2.12 revealed by the Word and taught by the Spirit Satan contents not himself with working the heart of the woman to a discontented humour against her present condition but gives a step farther and perswades her that God knew how to help it but would not that by this meanes she might conceive that Gods heart stood not well affected towards her and that he wished her no good whatsoever shew he made to the contrary First because he might have allowed this meanes of gaining knowledge which he had so strictly forbidden them without any prejudice to himselfe at all Secondly that he had denied it them out of an evil disposition namely that he might excel and be God alone wherein he most blasphemously chargeth God with injustice in taking order to maintain his own right and providing for his owne honour before the advancing of his creatures of which notwithstanding according to their place and condition he takes care in all his wayes Now although it be true that
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
wherein the Delinquents after conference what to do and resolution taken to make them coverings for their bodies might put in execution what they had resolved upon all which could not be done in a moment Withal it seems probable that although God suffered them not to rest long quiet in their sinne yet that he gave them some time to see what they would do and finding their thoughts about their own condition and the providing of a remedy for it to vanish into smoke their eyes being fixed wholly upon the fruitlesse consideration of their outward misery without taking notice of the sin which brought it on them or the pollution of their soules thereby far more shameful then that which they observed in their bodies he calls them to account and points out unto them their sinne of rebellion and misery that came upon them thereby both in the examination and judgement thereupon That it might appear that their repentance was Gods only work being they were far from it till God awakened and touched their hearts as well as the Promise of life was meerly from his free grace the one wrought in them and the other bestowed on them without their desire and much more without their desert as appears by the ensuing Narration If place might be given to conjectures we might probably guesse that the Creation being ended the sixth day the Law was given on the seventh in which also the woman as the duty of that day required surveighing the fruits of the Garden was seduced by Satan and fell and that this judgement passed upon her and her husband the eighth day or first of the second week when also Christ was promised and his Conquest over Satan which was perfected by his Resurrection from the dead which was upon the eighth day or first day of the week But these are only conjectures And Adam and his wife hid themselves Finding their fig-leaves too sleight a covering to hide them from Gods all-seeing eye they betake themselves to another refuge shifting out of the way as they fondly imagine that they might not give an account for that which they could not justifie From the face of Jehovah From him whose presence they rejoyced and took so much comfort in before the same God becomes now a terrour to them A fearful consequent of sinne The like terrour at the Presence of God we finde in Satan Mat. 8.29 and in all wicked men Rev. 6.16 But see their folly for whither could they flie from his presence Psal 139.7 which filleth all places Amongst the trees Still they run to the creature But alas how could those trees hide them from the Presence even of men much lesse could they hide them from the face of Jehovah Behold now the fulfilling of Satans promise and so the wisdom that they had gotten by following his counsel In this branch of the History we have set before our eyes concerning our first Parents their Examination by God himself manifesting his presence sundry wayes Summons Indictment and Conviction of them severally by which is at length discovered the first Author of their Apostasy and Rebellion The censure and judgement after their conviction In this whole Processe God is further cleared of having any hand at all in the sin of our first Parents 1. By the Confession of the Delinquents discovering at last though unwillingly which addes much to the credit of their testimony the Author of this cursed motion 2. By the punishment inflicted by God upon his own creatures to whom he had manifested so much love before and whom in compassion at present he preserves from utter ruine And therefore in not sparing them for their offence he discovers his perfect hatred of sin whereof therefore he cannot be conceived to be either the Worker or Perswader Man had sinned against God but as we see never comes near him to acknowledge his sin nay flies from him till God findes him out and hales him as it were by force out of his lurking hole to appear before him Whence 1 OBSERVE If men will not draw near unto God yet he will finde them out in their sins and bring them into judgement before him Observe 1 THus he foundout Cains murther of his brother Abel Achans sacriledge Davids secret contrivance of Urijahs death Ahabs murther of innocent Naboth Sauls covetousnesse in saving the best of the Amalekites cattel Gebazies bribery Ananias and Sapphiraes fraud This as he can do in whose sight all things are naked Heh 4.13 and no sin is hid from him Psal 89.5 So he doth it 1. To manifest his Providence that it may be known that he observes mens wayes and considers them Psal 33.13 14. lest it should be thought that he hath forsaken the earth Ezech. 9.9 or at least regards not what men do as they speak Psal 94.7 2. That by this means he may manifest his justice when he renders to all according to their deeds that so all flesh may tremble before him when they know that their works are discovered and observed and shall be censured Let all those that have sinned come and prepare to meet their God Amos 4 12. who can neither be blinded nor escaped nor resisted that they may take hold of his strength to make peace with him Considering 1. That it is more credit to come in voluntarily then to be drawen in by force 2. A readier way to obtain pardon as Benhadads Lords found by experience 1 King 20.32 and David much more in submitting unto God Psal 32.5 3. If we come not in voluntarily God will bring us in by force which will be worse for us every way Now if in this enquiry of God after Adam we look at the end he aimed at which was by convincing the offendors and laying their sin before them to bring them in to sue for pardon and to embrace the Covenant of peace which he out of his free bounty tenders unto them in the close of this Conference We may 2 OBSERVE God who hath all the wrong when he is provokod by our sins is the first that seekes to make peace with us Observe 2 HEreof we have divers and full precedents in Scripture as namely Isa 1.16 17 18 Jer. 3.12 13 14. Hos 14.1 2. Now this God performs sundry ways 1. He all ures us by his mercies as he promised to deal with his people Hos 2.14 15. 2. By the inward and secret perswasions of his Spirit in giving them hearts to returne Zech. 12.12 3. By the effectual ministery of the Gospel wherein he doth not only offer unto us but perswade and beseech us to embrace those termes of peace which he offers as the Apostle speaks 2 Cor. 5.20 The reason is 1. Necessity seeing we cannot turne our hearts unto him unlesse he drawes us John 6.44 which moves the Church to pray Turne us and we shall be turned Jer. 31.18 2. The fitness of this way to advance the free mercy of God the more that all mens boasting may be
4.14 and amongst the plagues threatened against wicked men this is not the least that their life should hang before them and they should feare day and night Deut. 28.66 even where no feare is Psal 53.5 where none pursueth Prov. 28.1 As the devil no sooner saw Christ but he thought he was come to torment him Mat. 8.29 No marvel that the sound of feare should be in his eares Job 15.21 when the matter and cause of feare is in his heart and conscience even the desart of vengeance for sin which accompanies him wheresoever he goes The feare that seized upon Adam and Eve upon the apprehension of Gods Presence having filled their hearts presently drives him to his heeles he feares God and flies from him Whence 12 OBSERVE Whatsoever we truly feare we cannot but endeavour to flie from and avoid Observe 12 YEa though it be far off for a prudent man when he foresees evil hides himself Prov. 22.3 as Josiah did when hearing the plagues denounced in the Law against such sins as he found amongst his owne people and fearing the wrath of God hanging over his head takes counsel about and enquires diligently after the meanes of escaping the vengeance which follows it 2 Chron. 34.19.21 31. Thus nature teacheth us to flie from Serpents wilde beasts or weapons of destruction And so doth grace teach us to flie from sinne that slayeth the soule and from the wrath and vengeance to come And that meerly out of the desire planted in nature of preserving it self by seeking after and embracing those things that preserve it and shunning those that are hurtful to it Let men try their fear of Gods wrath by taking hold of his strength that they may make peace with him Isa 27.5 seeing they can neither escape nor resist nor endure it and their feare of sin by flying from it and from all allurements and provocations thereunto as Joseph fled from his adulterous Mistresse Gen. 39.12 in such feare that for haste he left his cloak behinde him It is that indeed which the wise man adviseth us unto not to come near the house of a leud woman Prov. 5.8 Now by this mark it will evidently appear that there is no feare of God before wicked mens eyes neither of sinne nor of the wrath to come seeing they passe on carelesly and so at last are deservedly punished Prov. 27.12 But to what purpose was it to seek an hiding place from that God from whose Presence no man can flie Psal 139.7 seeing he is present every where and all things are naked in his sight Heb. 4.13 even the very hearts of men nay hell and destruction it selfe Prov. 15.11 It appears by this how far our first Parents had lost if not the knowledge yet at least the right consideration of him seeing they deal with him as with a mortal man in running away from him and hiding himself from his Presence as one would flie and hide from a man Whence 13 OBSERVE There is a wonderful pronenesse in the hearts of men to conceive of God as they do of a mortal man Observe 13 THus the Psalmist taxeth a wicked man that he thought God to be like himselfe Psal 50.21 In his Providence that he cannot see through the dark clouds Job 22.13 In his Power that he cannot deliver out of mans hand Dan. 3.15 In his Truth that he alters and changeth his minde like a man as Balak implies Numb 23.13 19. In his Holinesse that he regards not evil Psal 94.7 nor forgets it as men do commonly those things that they respect not Psal 10.11 and no marvel if men who are themselves sensual and carnal judge of all things sensually and carnally Nay more being by their corrupt nature eâ—emies to God and his honour it is no wonder if they willingly and purposely endeavour to abase him to the scantlet of a creature Hence then we may easily discover the Atheisme and Profanenesse of mens hearts in general when we may judge what men think and conceive of God in their hearts by their carriage towards him who neither depend upon his promises nor tremble at his threatenings nor expresse their thankfulnesse unto him for his mercies which they would not neglect to performe to a mortal man Nay when we draw near him with our lips when our hearts are far from him lying unto him to his face and the like what do we else but by our deeds proclaim that we conceive him to be like a man that judgeth by the outward appearance and can look no farther VERSE 9. CAlled to Adam It may be at first to him alone at least we finde that he deales not with Eve at all until her husband had appeached her And the reason why he begins first with Adam seemes to be that by beginning with the last Actor in the transgression he might the better out of the Delinquents own mouthes discover and set before us the whole order of the sin and all the Actors therein what every one did and by whose solicitation The voice wherein he spake was questionlesse Articulate in which he called Adam by his name as he likewise did others at other times Gen. 22.1 1 Sam. 3.10 Where art thou Not that God was ignorant where he was and therefore he may he conceived to demand not so much where he was as what drave him thither that so if it might be himself might be brought to acknowledge the sin which occasioned his shifting and hiding away from Gods Presence which had doubtlesse been before his joy and comfort till he had by this transgression of his Commandment provoked his wrath against him The former voice made Adam flie and tremble wherefore God comes a little closer to him and sets before him both his fact in particular and his punishment in this examination Whence 1 OBSERVE Terrours may prepare a mans heart but it is only the Word of God that informes and subdues it Observe 1 THe man that was fastened to his bed by sicknesse whose life drew near to the buriers Job 33.19 22. must needs be much afflicted in spirit as well as in his body but that workes nothing upon him to purpose till the messenger come to him one of a thousand and shew the man his uprightnesse ver 23. and so bring him to the confession of his sinne ver 27. Paul was smitten down to the ground by the light that shone round about him and wonderfully amazed him which prepared him to be willing to receive advice Acts 9.4 6. but it was the Word of Christ by the mouth of Ananias which directed him what to do The like we finde in the Gaoler Acts 16.27 32. for man being an understanding creature cannot be any other way wrought upon but by informing the understanding Terrours may indeed shew some danger near but the cause of it and meanes of escaping it cannot be discovered unto us any other way then by the Word of God which he hath made his Power not only to salvation
which is the special thing after which God enquires Whence 5 OBSERVE It is an hard matter to bring men to confesse any more then is evident in it self Observe 5 ONe example of Saul may in this case be unto us in stead of many First he justifies himself that he had fulfilled the Commandment of the Lord 1 Sam. 15 13. when he is therein convinced of a lie by the bleating of the sheep and lowing of the oxen ver 14. then he excuseth himself that they had indeed brought away a few cattel which were reserved only for a sacrifice ver 15. when that was manifested to be a lie too and that it was done only out of a greedy humour to enrich himself only with the spoile ver 19. then he pretends that if that were a fault it was not to be charged upon him but upon the people that would needs have it so ver 21. so hardly is he brought at last with much ado till Samuel told him in plain termes that if all were true that he pretended for his own excuse yet God abhorred it to acknowledge it to be a sin ver 24. In considering Adams answer unto God it is observable that Adam confesseth indeed both his hiding from Gods Presence and his nakednesse but his sin which was the true cause both of his flight and of the shame of his nakednesse that he mentions and conceales not at all Whence 6. OBSERVE Men may be brought more easily to acknowledge any thing then their sinne Observe 6 WE have seen it in the example of Saul mentioned before who although he could not deny the fact yet by all means labours to justifie his innocency by his own good intentions and by his yielding by compulsion to the violence of the people the whore when she had committed adultery yet by no meanes will be known of it but wipes her mouth and stands to it that she hath committed none iniquity Prov. 30.20 neither had the people if they might be believed despised Gods Name Mal. 1.6 7. nor robbed him of his tithes and offerings There can be no other reason hereof then the conscience of the basenesse and filthinesse of sin which though men will not avoid yet for their credits sake they are afraid to own Let this endeavour even of the vilest amongst men in hiding and covering their sin shew us more clearly the foulnesse and hatefulnesse of it which is such that those that love and delight in it most yet dare not justifie as appears by their endeavours to hide it every way as is manifest 1. By their acting in the dark Job 24.15 16. 2. Covering it over with the faire vaile of some vertue near unto it as covetousnesse with the name of thrift and good husbandry 3. Sometimes denying 4. Blanching it over with ignorance good intentions and the like all arguments that they condemne the sin which who can approve when the best friends of it disclaim it and labour to cover it from the eyes of the world Let all that are godly labour to bring their hearts to that which nature so much abhors that is in all sinful actions to finde out especially the sinfulnesse of them in themselves and our sinfulnesse in acting them First to bring our hearts to acknowledge that sin is out of measure sinful in it self and we hereby 1. As having the spring of it in our own hearts as David doth Psal 51.4 2. The motions of it being carried on by our own affections which lust against the Spirit Gal. 5.17 3. The injury to God thereby unvaluable wherein we despise his Authority Holinesse and Righteousnesse and forget his mercies and blessings Deut. 32.6 4. The folly of it more then brutish Jer. 2.12 13. 5. The scandal of it infinitely dishonourable to God and Religion Secondly our selves being defiled thereby let us 1. Cover our faces with shame 2. Fly unto the blood of Christ that it may wash from all our filthinesse This confession of Adam that it was the feare of Gods Presence which made him flie and hide himself out of the way might if it had been improved have wrought further upon his heart and have caused him to bethink himself how he might make his peace with that God whom he feared But we see it works no such effect in him Whence 7 OBSERVE No meanes can work any farther then they are acted and caried on by God himself Observe 7 GOds great and astonishing wonders which he wrought in Egypt when he delivered his people thence wrought nothing to purpose upon their hearts Psal 78.11 17 32. because God wrought not with them Deut. 29.4 though sometimes they drew them to a formal but not a true and hearty submission Psal 78 36. no more did Christs miracles upon the Jewes John 37.38 for the same cause So happens it in the dispensation of the Word all the powerful effects of it in casting down strong holds are thorough God 2 Cor. 10.4 5. therefore we finde that in some it works nothing at all in others some shew of fruit which is never brought to perfection in a few it hath an effectual and powerful work Mat. 13. It must needs be so seeing all the quickening power is in the Spirit John 6.63 without which neither Paul nor Apollos are any thing 1 Cor. 9.7 2. And it is fit it should be so that when all the efficacy is from God the honour and praise for all that is wrought might be returned to him alone 1 Cor. 1.31 Let every man acknowledge God in the efficacy of all meanes that we use even in outward things In our labours in our food and the like especially in the meanes of grace the Word and Sacraments depending upon him and asking at his hand the efficacy of all that we do and ascribing the praise of all that we obtain by the use of any meanes unto him alone Observing how unequally the same meanes work at the same time or several persons and at several times on the same persons VERSE 11. WHo hath told that thou wast naked A convincing reply as if he had said How durst thou see thy nakednesse now which thou didst not see before or rather how art thou ashamed now of that whereof thou wast not ashamed before whence proceeds this change either in thy self or in the apprehension of thine own condition Thus God takes advantage of Adams own words and out of his own mouth convinceth him that his nakednesse was not the cause of his hiding from Gods Presence but something else which he had hitherto concealed which God discovers and layes plainly before him in the words immediately following Hast thou eaten of the tree It became not the Majesty of God to trifle with him any longer wherefore without any further enquiry God points out his sin to him in expresse termes and in effect tells him that it was his sin in breaking the Commandment which he gave him which caused both his shame and feare of his
Presence and his flight thereupon The manner of Gods expression is by way of enquiry and implies as much as if he had said Is it true indeed or is it possible that it might make the deeper impression on Adams heart Whereof I commanded thee that thou shouldest not eate How durst thou do that which was so precisely and expresly forbidden If the fruit it selfe were of small value how durst thou transgresse thy Makers Commandment for a trifle Thus God here at once both points at that in which the sin principally consisted which was disobedience in transgressing the Law given him and aggravates it by that circumstance that it was he himself that had forbidden it so it was the breach of the Commandment of his own Lord. God might have charged Adam with Infidelity Pride Unthankfulnesse and the like But he having only this scope before him to bring Adam to the sense of his own guiltinesse contents himself to charge him only with the outward act of sin which could not with any colour be denied It is worth our observation to consider that God out of tender compassion to Adam that he might not lie under an everlasting curse coming now of purpose to convince him of his sin and to offer him termes of reconciliation notwithstanding finding him still to adde sin unto sin and as if it had been a light thing in his eyes that he had denied Gods truth contemned his curse and broken his Commandment to blanch over so foule a fact with such frivolous excuses deluding God as it were to his face and more then that by implication to lay the blame of his flight upon God himself patiently bears with all those provocations replying unto him in milde and gentle termes without any bitternesse at all holding on still his resolution to do him good at last when he might justly at that instant have thrown him into hell Whence 1 OBSERVE Mans frowardnesse cannot overcome Gods Love and Patience Observe 1 THis observation arising more clearly out of the consideration of Gods compassion upon Adam manifested in his censure but more fully in the Promise of giving his Sonne Christ promised ver 15. may more fitly be handled in that place For the present we may take notice that God out of Adams own words takes advantage to convince him of dissembling with him in this excuse Whence 2 OBSERVE God can eastly without any other evidence convince men by themselves Observe 2 HE can judge them out of their own mouth Luke 19.22 produce evidences against them out of their own thoughts and pronounce sentence against them out of their own consciences Rom. 2.15 and make mens own tongues to fall upon them Psal 64.8 He can indeed make use of us and of all that is in us for his own glory as having power to do with us what he will seeing in him we move and have our being Acts 17. and it makes much for his honour in the manifesting of his justice when he makes us witnesses against our selves We see how clearly and fully God discovers Adams fact as easily he might do being as far privy to all that was done as the Actors themselves were so that his excuse and endeavour thereby to hide his sin from Gods eyes served him to little purpose Whence 3 OBSERVE God sees us even when we see not him and takes notice of all our wayes and observes them Observe 3 IT is true that we see not him Job 33.9 10. but he sees our ways and numbers our steps Job 31.4 seeing his eyes are in every place beholding the evil and the good Prov. 15.3 and considering all their works Psal 53.15 nay discovering their very thoughts afar off Psal 139.2 as Christ often answers the very thoughts of the Scribes and Pharisees Mat. 19.4 and 12.25 much more could he see Sarah laugh behinde the tent-door Gen. 18.13 and Elisha by his Spirit be present when Gehazi took the bribe of Naaman 2 Kings 5.26 The reason of this truth See Obs 3. on ver 9. Let all men walk as in Gods Presence alwayes beholding him that is invisible Heb. 11.27 as sitting in his Throne of Majesty and Power and observing the wayes of men with those eyes which are purer then to behold evil This is indeed the only way 1. To give unto God the honour due to his glorious attributes 2. To keep our hearts low that we may walk humbly with our God as we are required Mic. 6.8 3. To make us watchful in all our wayes that we may do nothing that may provoke the eyes of his glory See Exod. 23.21 4. To encourage us in well-doing when we know we walk in the sight of our Master who both approves us and will reward us when our wayes please him Psal 18.24 and takes notice of a cup of cold water bestowed in his Name upon any of his children Mat. 10.42 or the least faithful service performed by a servant to his Master Eph. 6.6 and will defend and stand by us while we do him service Exod 23.22 23. as he promised to defend his childrens dwellings while all the males went to Jerusalem to worship as he had commanded Exod. 34.24 Adam had acknowledged his shame and his feare this satisfies not God he must bring him to see his sin and acknowledge it and that too as it is a sin wherefore God especially insists upon that and layes before him his rebellion in breaking his Commandment Whence 4 OBSERVE God accepts of no confession till men see and acknowledge the sin of their actions and that too as it is sin Observe 4 THat they have trespassed against and walked contrary to him Lev. 26.40 that they have perverted righteousnesse Job 33.27 such an acknowledgement David makes when Nathan deales with him 2 Sam. 12.13 Psal 51.4 and God accepts it and pardons him And such an acknowledgement the Lord prescribes unto his own people and encourageth them thereunto by promising them pardon Hos 14.2 The reason is 1. Because without such a confession God hath neither the honour of his justice in punishing sin wherefore Joshuah requires Achan to confesse his sin that he might give glory to God Josh 7.19 as David doth Psal 51.4 nor of his mercy in pardoning it For by mens acknowledging of their guiltinesse men are known to eat the fruit of their own wayes when they are chastened by God See Nchem. 9.33 and to be pardoned out of free mercy and grace when their transgressions are passed by upon mens humbling themselves before him though the trespasse be committed against himself which makes the sin hainous above measure Hence it is that the Lord takes it to be his great honour that he blots out our transgressions meerly for his own sake Isa 43.25 2. We cannot otherwise be in any state of security after we have sinned but by suing out our pardon which if he should grant without our condemning and abhorring of our own evil wayes it would neither further our own
to the woman now lest he might seem by his question to direct them what to answer But God who knew the evidence of truth and the desire of justifying themselves must needs draw from the delinquents as much as he expected leaves it to flow from themselves freely without any enquiry at all that it might the more evidently appear to spring meerly from a fountaine of truth The Serpent beguiled me But that on her part was no fit answer to the question proposed howsoever it serve fully to the end that God aimed at or at least the main thing that she should have acknowledged is omitted or coldly satisfied in her answer for God demands not of her who put that motiō into her heart but how she could be so wicked as to commit so foul a sin in slighting his Authority denying his truth forgetting his mercies contemning his power and wronging her husband and consequently destroying him for whose help and comfort she was ordained God calls on her to set all those things before her eyes and to consider what she had done she on the other side passing by that weighty consideration proposed by God falls as her husband had done before to excuse and lessen the sin what she can pretending that it was no voluntary act proceeding from any evil disposition of her own heart but she was enveigled by the cunning and policy of the Serpent who under faire colours and pretences beguiled her Now if God had replied unto her and demanded what those faire colours and pretences were which thus drew away her heart her own answer must needs have stopped her mouth for ever For she knew that her heart filled with Gods love should have been wholly carried after the advancement of his glory Now the Devil never so much as lays before her any such thing if he had the womans error had been the more pardonable if her end had been right and she had only been misguided in the way that led thereunto whereas she closeth with Satan in taking up a false end and seeking her own advancement in stead of Gods glory wherein she was wilfully perverted by the consent of her own heart And I did eat Thus then we have a full confession of the fact by both the delinquents and by the woman the discovery of the plotter and contriver of all the mischief that all the world may justifie God in the righteousnesse of his judgements in the punishment of the offendors who by seeking new tricks or inventions as the wise man calls them to advance them beyond their conditions were justly filled with their own inventions as the Psalmist speaks Psalme 106.39 Thus we see God will not give over the examination till he have discovered the whole plot of this fowle sin and every agent in it first Adam then his wife and at last the Devil the deceiver and seducer of them both Whence 1 OBSERVE No actor in any sin can escape Gods discovery Observe 1 NOt the secret Contrivers and Counsellors as Jonadab to Amnon Achitophel to Absalom Jezabel to Ahab Not the Actors and Executioners as the Elders of Israel and by their procurement the two sonnes of Belial employed by Jezabel in the murther of Naboth Not the abettors and assistants as Joab and Abiathar in Adonijahs treason Not the very frame or contrivance of the sinne or means to colour it As Davids murther of Urijah to colour his adultery with his wife and his cunning conveighance with Joab to conceale his murther which he not only discovered himself but hath left upon record to posterity 1. It cannot be denied or questioned but that he is able to search into the deepest secrets seeing all things are naked in his sight Heb. 4.13 2. It concernes him to do it that the Judge of all the world may appeare and be known to do right to which purpose he must necessarily have a distinct knowledge both of the offendors and of the quality and measure of their offences that every ones judgement may be proportioned in number weight and measure according to their deeds Let no man then embolden himself to have his hand in any sinne in hope to hide his counsel deep from the Lord and his works in the dark Isa 29.15 It is true that mens eyes discover many times nothing but the outward acts of sin or the Agents that work yea even they many times are hidden from mans eyes but God that searcheth the heart and knoweth the thoughts of it afar of Psal 139.2 takes notice of every motion of the heart by which the sinne was begotten of every secret word by which it was whispered into the Actors eares of every affection of the spectators who behold it with delight He knew what the King of Syria spake in his secret chamber 2 King 6.12 He understood the very secret thoughts of Herods heart which it is probable he never uttered to his nearest friends concerning the murthering of Christ Mat. 2.13 much more was he able to discover the King of Israels commission for the taking of Elisha 2 King 6.32 and fourty mens secret conspiracy to kill Paul Those secrets if he discover not to the world at present openly yet he both knows and can and often doth prevent them so that no man hath cause to hearten himself in hope of successe in wicked counsels or fear to be surprized by them We have already intimated that God who might have manifested every thought of Adams heart and left upon record every circumstance of the sinne committed by him notwithstanding contents himself to bring to light only so much thereof as might manifest the delinquents desart of that punishment that he afterwards lays upon them with such a mixture of mercy withal as exceeds belief as we shall see anon that he might be justified in all his wayes and admired in his free grace Whence 2 OBSERVE Mens sinnes must and shall be so farre manifested as may conduce to the advancing of Gods glory Observe 2 THus Joshuah exhorts Achan to confesse his sinne that he might give glory to God Josh 7.19 and David freely acknowledgeth his sin that God might be justified Psal 51.4 And Saint Paul witnesseth the Law convinceth all men of sinne in such sort that the whole world may be guilty before God and that his righteousnesse may be made manifest for the remission of sinnes Rom. 3.19 23 25. And good reason seeing 1. It is the principal end wherefore we and all things are that our selves and all our actions and all events that befal us of good or evil in all Gods dispensations towards us may be referred to the manifesting of Gods glory who therefore permits with patience the vessels of wrath ordeined to destruction for the magnifying of his Justice in their deserved punishment at the last and graciously pardons his chosen ones that he may set out the riches of his free mercy and grace Rom. 9.22 23. which end of his we ought to further in all our
actions and take notice of in all our observations 2. That is the chief good that can come out of this evil when the wrath of man and all the rest of his sins turn to Gods praise and a duty that we are obliged to performe unto God to repaire his honour by a free acknowledgement and confession of sinne which we have as much as lies in us empaired by the acting of it Let it be our care 1. To take heed of dishonouring God by committing of any sinne 2. If by humane infirmity we fall into any sin by which the name of God may be blasphemed or the honour of it empaired let us endeavour to take off the dishonour done to him by laying all the shame upon our selves 1. In our private confessions before him acknowledging his holinesse and the righteousnesse of his laws and our wickednesse in transgressing them after the examples Ezra 9.6.15 Neh. 9.33 Dan. 9.8 and that meerly out of the rebellious disposition of our own hearts First without any provocation on his part Secondly after so many and so large experiments of his mercies Thirdly to the defiling of our own soules evil example to our brethren and as much as lies in us to the dishonouring of that name by which we are called Fourthly for which we might perish for ever by Gods justice and cannot be pardoned but out of his free mercy and grace 2. Upon occasion of any scandal given by us acknowledging as much before men either openly in the face of the Congregation or more privately before our brethren as the nature and quality of the fact or the offence given thereby shall require thereby clearing God justifying his Law and acknowledging his righteousness if we smart by his hand according to our desarts In Gods questioning with Eve there is wonderful force in the expression that he useth as if there wanted words to expresse the foulness of the fact What is this that thou hast done as if he had said canst thou conceive the foulnesse the danger and consequently the folly and wickedness of this abominable fact thus he speaks to make the deeper impression of the sin upon her heart Whence 3 OBSERVE A good mans heart ought to be deeply and tenderly affected with the sense of his own sinne Observe 3 TO be manifested inwardly in shame Jer. 3.25 and expressed outwardly by smiting on the thigh Jer. 31.19 casting down the countenance with the Publicane Luke 18.13 bitter mourning Zach. 12.10 with Peter Luke 22.62 proceeding from the very breaking of the heart within Psal 51.8 the contrary disposition is justly taxed Jer. 8.6 as discovering a dead and senselesse heart within Such a manner of the affecting of the heart by the sense of sin 1. Brings much honour to God 2. Proclaimes our own innocency 2 Cor. 7.11 3. Moves God to compassion towards us Joel 2.17 4. Furthers our reformation 5. And makes us more watchful over our wayes for time to come that we fall not again into that sin which hath so much afflicted our souls and which we have looked on with so much shame and detestation To this end hath God erected a Consistory in every mans breast his own conscience which is the Candle of the Lord searching the inward parts of the belly Prov. 20.27 which discovers the sin with all the aggravating circumstances thereof in full proportion if we do not smother it But why doth not God speak as affectionately to Adam as he doth unto Eve The cause must needs be this She was not only first in the transgression but besides she was employed by Satan to be an instrument to beguile and seduce her own husband Whence 4 OBSERVE The seducing especially of ones nearest friends is a foule and should be an heart-breaking sinne Observe 4 A Sinne for which God will not suffer a man to spare his owne brother Deut. 13.8 9. and therefore the judgments of God threatened against the seducing prophets are fearful Jer. 23. Ezek. 13. and for that above all other sins the false prophet is cast into the lake burning with fire and brimstone Rev. 19.20 See verse 12. Obs 4. The phrase in which the woman expresseth her self when she excuseth her selfe that she was seduced by Satan may not be passed by she saith when Satan allured her to the committing of this sin that he beguiled her as indeed he did Whence 5 OBSERVE Sinne and the enticements thereunto are dangerous deceits and so will prove to be at the last Observe 5 SO Saint Paul tells us that sin deceived him Rom. 7.11 wherefore he calls it the deceitfulnesse of sin Heb. 3.13 and so are inordinate lusts termed deceitful lusts Eph. 4.22 and the allurements that draw us thereunto are justly called deceits as riches are termed deceitful riches Mark 4.19 dainty fare deceitful meat Prov. 23.3 wine a mocker the beauty of women deceitful Prov. 31.30 no marvel then if wicked men be called deceivers and their work a deceitful work Prov. 11.18 Now this deceit of sin is twofold First in proposing evil under the Name of good calling light darknesse and darknesse light Isa 5.20 or at least the shadowes of good instead of that which is really and truly good like the passing of guilded brasse for perfect gold Secondly in proposing unto us a reward in an evil way which we shall never finde See Prov. 1.13 18. as they are justly accounted deceivers who promise men largely that which they never make good in performance VERSE 14. HItherto the Holy Ghost hath set before us the examination and confession of the offendors with their several excuses and the vanity of them There followes in the next place their censures proportioned indeed unequally as the offence committed was in divers respects unequal pronounced by God himself with infinite patience and moderation upon them all in order as they acted in the sin upon the Serpent first next upon the woman and lastly upon the man And the Lord God said After he had examined and convicted the malefactors he proceeds to sentence that he might not only be just but appear to be so which is the reason why he pronounceth the sentence by word of mouth that when those things should be really inflicted which he here threatens they might appear to be the act of God punishing sin in justice by inflicting upon the offendors those evils which should come upon them afterwards according to that which is here pronounced whereby they are clearly manifested to be the acts of God and being proportioned to the sin might appear to be acts of his justice otherwise it had been as easie for God to have laid the curse upon them by effects without threatening it beforehand But his desire is that they might not only smart for their sin but might be instructed too and taught by their smart which is one end of the punishments laid upon man and an especial effect of Gods great mercy tempered with his justice when the punishment it self
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
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
him unto sin Observe 4 THus Job makes a covenant with his eyes not to look upon a maid that he might not have occasion to think on her Job 31.1 And Solomon adviseth us not to come neere the doore of a lewd womans house if we would avoid adultery Prov. 5.8 not to look upon the wine in the cup if we would avoid drunkennesse Proverbs 23 31. Reason 1. The pronenesse of our corrupt nature to evil which like gun-powder takes fire by every spark 2. The aptnesse of outward objects to work upon sense which quickly kindle affections by which our judgement is corrupted so that we are suddenly overtaken before we can arme our selves to resist the temptation Let us betimes remove from us all outward provocations to sin-alluring objects wicked company c. as being conscious to our selves of the weaknesse of our own hearts and having no assurance to be assisted by God if we cast our selves upon needlesse dangers as our Saviour answers Satan Mat. 4.7 especially to be watchful over our selves in those sins to which nature or custome most inclines us But it were needlesse to prevent a danger where is no likelihood of falling into danger wherefore we must needs acknowledge that God in his wisdome foresaw a pronenesse in Adam to fall into that sin which he so carefully prevents namely that Adam would be apt to take of that Tree of Life which now could not profit him at all So that we hence upon good ground 5. OBSERVE Men are naturally apt to think themselves safe in the performance of outward acts of holy duties Observe 5 FOr God discovers a pronenesse in Adam not only to eat of that Tree of Life but withal to perswade himself that by eating of it he should live for ever Thus the Jews rest upon the outward act of fasting Isa 58.3 4. and think themselves wronged because that was not accepted and conceive that the very standing in Gods house shall deliver them Jer. 7.10 And the Pharisee pleads his fasting twice in the week c. for his justification Luke 18.12 Reason 1. Carnal men embrace this common principle that God will accept and reward those that serve him 2. And know no other service but the performance of the outward work as being uttenly unacquainted with the inward operations of the spirit which they never felt in themselves 3. And finde the outward act approved by men 4. Lastly have their eyes blinded by Satan lest by drawing neere unto God in sincerity of heart they should escape out of his snare 1. It justly taxeth all that blinde their own eyes to their destruction without Gods infinite mercy by resting upon outward performances like the Jewes Isa 1.15 In praying hearing fasting alms-giving receiving the Sacrament as is manifest First when they undertake them without preparation not stirring up themselves to take hold of God Isa 64.7 Secondly by remaining without life both in and after such performances Thirdly and think themselves wronged if in such formes of godlinesse they be not approved by God and men Wherein 1. They wrong God in conceiving him to be like themselves Psal 50.20 and in offering him the basest part only of his service when their hearts are far from him Esay 29.13 whereas God loveth truth in the inward parts Psalme 51.6 and being a Spirit will be worshipped in Spirit and truth John 4.24 2. And beguile themselves deading their own hearts and losing all their reward 2. Let it be our care to performe all our services with life and affection to hear with feare and trembling Esay 66.2 to poure out our soules in prayer Psal 62.8 to afflict them in fasting Levit. 23.32 and to performe acts of obedience with joy and cheerfulnesse Deut. 28.47 To which end let us have still before us 1. The Majesty 2. Holinesse 3. Spiritual nature 4. All piercing eye of that God to whom we addresse our selves First in our services Secondly our great obligation to him to whom we owe more then our selves and therefore our best abilities to serve him withal Thirdly the weight of the duties themselves which require our whole strength in the performance of them that we may 1. Wash our hands in innocency when we compass Gods Altar Psal 26.6 2. Draw in and unite all our thoughts when we go about those duties 3. Wait upon God for strength from above Psal 51.15 119.18 We see how careful God is to prevent Adams eating of that Tree to which he had now no right at all the Covenant being broken which it sealed Whence 6 OBSERVE God cannot endure the defiling of his Ordinances by such as have no right to them Observe 6 NOt his word Psal 50.16 17. Lords Supper 1 Cor. 11.27 Baptisme to other then Beleevers Acts 8.36 37 Mark 16.16 see what became of the guest that thrust in to the feast without a wedding garment Mat. 22.12 13. and how sharply God reproves the Priests for bringing uncircumcised persons into his Sanctuary Ezek. 44.7 Reason 1. It is an high dishonour to God who by wicked mens drawing neer unto him may seeme to be their patron Jer. 7.11 2. Holy things are thereby prophaned Mat. 7.6 and brought into contempt 1 Sam. 2.17 3. It is a great meanes to harden wicked mens hearts who enjoying these priviledges which of right belong only unto the godly flatter themselves with a vaine conceit that they are accepted and approved of God as well as his own children an evil to which mens hearts are very prone as hath been shewed in the last point First how dare men then so boldly thrust in themselves without warrant into the use of Gods Ordinances in prayer hearing partaking of the Sacrament being 1. Ignorant of the nature of those duties and consequently unable to perform them as they ought 2. Having no interest in the Covenant as having never in their hearts consented to live unto God not unto themselves to deny themselves and the world which Christ requires of all his followers Mat. 16.24 3. And manifesting by walking after their lusts that they take themselves to be their own Lords Psal 12.4 Whereby they 1. Beguile themselves accounting themselves amongst Gods children interessed in all their priviledges to which they have no title 2. And beguile others who living as they do are apt likewise to think well of themselves as well as they 3. Offend others 1 Sam. 2.17 4. And encrease their own judgement 1 Cor. 11.29 Secondly let us examine our selves not only in receiving the Sacrament as we are directed 1 Cor. 11.28 but in prayer and in other religious duties what right we have to the use of them 1. What faith and dependance upon God such as Saint Paul expresseth 2 Tim. 1.12 grounded upon experimental knowledge 2. What conformity we finde in our hearts to the minde and will of God upon which David grounds his petition in prayer Ps 143.9 10. 3. What abasement of our selves we finde in our own hearts with Job
their sins 141 Men must be dealt withall in plain terms before they will be brought to acknowledge their sins ibid. Whosoever will convince a man of sin must charge him with the very act in which he hath sinned Page 142 In sinful acts our hearts ought onely to be fixed upon our own Actions 143 The breach of Gods Commandement is that which makes any act of ours a sin ibid. Verse 12. No man can bear out sin before God 146 When mens sins are manifest yet they will labour to extenuate them what they may 147 A man in this state of Corruption Respects none but himself 148 Seducers are justly chargeable with all the sins committed by those that are seduced by them 149 It is usual with men when themselves have committed the sin to lay the blame upon God 150 It is usual with men to cast Gods Blessings in his teeth with Discontent 151 Men may easily by their own folly turn the Means ordained by God for good into snares for their destruction 152 It is dangerous to embrace any motion presented unto us without examining the ground of it 153 Verse 13. No Actor in any sin can escape Gods discovery 155 Mens sins must be so far manifested as may conduce to the Advancing of Gods glory 156 A good mans heart ought to be deeply affected with the sense of his own sinne 158 The seducing of ones nearest friends is a foul heart-breaking sin ibid. Sin and the enticements thereunto are dangerous Deceits 159 Verse 14. God will not reason the case with such as he destinates to destruction 164 Whosoever hath an hand in sin shall be sure to have a share in the punishment 165 Every instrument in the acting of sin is liable to Gods Curse ibid. One mans punishment ought to be other mens instruction 166 God layes his Judgments upon no Creature but upon just desert ibid. Gods Curse upon any creature is the fountain of all Plagues 167 It is usual with God in his Judgments to point at the sin for which they are inflicted 168 It is onely sin that makes one more vile then another ibid. It is a shameful abasement to be glewed to the Earth 169 Verse 15. Mans Salvation is Satans grief and vexation 175 Gods indignation is never so much kindled against the Wicked that he forgets his Mercy towards his Own 176 Gods Mercy towards man in the Means of his Salvation proceeds meerly from Himself ibid. God Sanctifies all those whom he Saves 177 It is an Effect of true Sanctification to hate both Satan and all that bear his Image 178 Whosoever truly abhors sin must needs hate the very instruments of Evil. 179 Godly men the more they are acquainted with sin and sinners the more they abhor them ibid. Sanctification is the work of Gods Spirit 180 The work of Grace wroughts in the heart of man is unresistible 181 The work of mans Sanctification is not forced upon him ibid. The state of man into which be is now established by Grace is unchangeable 183 Hatred and Enmity is the fruit of sinne ibid. Satan is the Authour of all envy and malice against Gods Children 185 The Malice and Hatred between the godly and Satan is by Gods Decree ibid. God directs the malice of Satan against the godly to their good at the last 186 God supplyes most comfort to those that most most need it 187 God is able to strengthen the weakest of his Servants and against Satan all his Power ibid. The greatnesse of mans sin is no â—â—rre to Gods Mercy 188 Gods Mercies are bestowed on the godly and to their posterity after them ibid. The Promises of Mercy and Grace belong onely to the Holy Seed 189 Onely godly children are worthy to be accounted Children 190 Wicked men be the Devils Children ibid. There is irreconcileable hatred between the godly and the wicked 191 Enmity and Malice against godly men is an evident mark of a child of the devil ibid. Christ is truly the womans Seed 192 Christ in the dayes of his flesh was in his own Person wounded by Satan and his instruments 193 Christ suffered nothing in his Person but what God had before decreed 194 Though Satan wounded Christ yet he could not conquer him ibid. Christ and all that are members of his body are one 195 The Members of Christ may suffer by the malice of Satan 196 Christ in his own Person takes up the Quarrel of his Church against Satan and all his Agents 197 The wounds which the Members of Christ receive by the hand of Satan shall not be mortal 198 The Combat between Christ and Satan shall end at last in the Total subduing of him 199 Christs Victory over Satan is not for himself alone but for all his Members 200 Verse 16. All the Afflictions of Christs Members are dispensed unto them under the Covenant of Grace 202 God hath not freed his children from the Afflictions of this life 203 God in his Afflictions to his children hath mixed with their bitternesse some sweetnesse of mercy 205 God hath mixed Bitternesse with the Blessings of this life 206 It is the Wifes Duty to be subject to the will and direction of her husband 207 The subjection of the Wife to the Husband must be in the inward affection of the heart 208 Verse 17. The Curse upon all Creatures proceeds from the Will and Decree of God 209 It is our own sin that brings the Curse of God upon all that we enjoy 210 The greatest of all Creatures are under Gods Command 211 The Curse of God upon the Creatures is a part of Mans punishment ibid. Mans life in this world is a life of pain and sorrow 212 The Short pleasures of sin drawes after it a Long punishment 213 Mans Food is out of the Earth ibid. Verse 18. Thorns and Thistles are the Effects of Gods Curse upon man for sin 214 As we are more or lesse serviceable unto God so we may expect the Creatures to be service able to us 215 God makes good his Promises by which he hath engaged himself unto us c. ibid. Though God restores us his Blessings yet we enjoy them with some abatement 216 Verse 19. Mans Emmployment in this life is in painfull Labours 118 There is profit in all the Duties which God enjoyns us 219 Whatsoever we undertake in obedience to Gods Command shall not want effect 220 Gods Sanctions are certain as well of Judgment as of Mercy 221 Though God hath freed his children from eternal death yet he hath left them under the sentence of temporall death 222 Mens bodies are base every way c. 223 The disposing of mans life is in Gods hand 224 Death is certain to all men ibid. The Judgments of God are Just and Equall in all things 225 Verse 20. God leaves not his Children without means to support them 226 The Grace which God works in his Childrens hearts is Faith 227 Gods Promises must be embraced by Faith 228 A godly man must be careful to preserve memorials of great mercies 229 It is fit in giving Names to make choice of such as may give us something for our direction ibid. Verse 21. The Cloathes that we wear are Gods provision 230 Necessary Provision is as much as we can look for at Gods hand 231 Our Cloathes are borrowed from other Creatures ibid. Verse 23. God withholds from us many Blessings for our good 233 When men have broken out into one sinne they are in danger to fall into another ibid. God oftentimes prevents mens falling into sin 234 The surest way to prevent mens falling into sin is to be far from the Allurements that entice them unto sin 235 Men are naturally apt to think themselves safe in the performance of outward acts of holy Duties ibid. God cannot endure the defiling of his Ordinances 237 No Blessing so firmly assured to us whereof sin may not deprive us 238 Mens Dwellings and Employments are both assigned by God 239 God leaves Remembrances to mind us what we are 240 Verse 24. Gods Judgments are to be remembred carefully 241 God loves to leave Monuments both of his Mercies and Judgments ibid. In searching into Gods Judgments our care must be to observe the Cause of them 242 The best of Gods Servants have need of the Terrours of his Judgments ibid. It is a great help to be informed by sense of those things that are to work effectually upon our hearts 243 The Angels themselves are ministring spirits for the good of the Saints p. 244 There is no means to escape Gods Justice if men walk on in a course of Rebellion against him ibid.
infinite Mercy and Justice in bestowing or taking away those useful Creatures without which we cannot subsist that we may receive them as a gift from Gods Hand with all thankfulnesse and use them with all moderation and sobriety unto the Glorie of his Name who both made them and bestowed them upon us These plants and herbs God commands to spring out of the Earth which yields them the substance of that Body which they have and nourishment by which they are maintained Whence 3. Observe The substance of all Trees and Plants is from the Earth Observ 3 GOd brings food out of the earth saith the Prophet David Psal 14.104 and our Saviour himself tells us that the earth brings forth fruit out of her self Mark 4.28 Let us then behold and admire the wonderfull power of that God who out of the same masse of the Earth is able to produce such infinite variety of Creatures so far different one from another in Shape Nature and Use so many comely proportions out of such a rude lump so many various Smells and Tastes out of that which of it self hath neither Taste nor Sent at all Nay life it self out of that which is wholly without life as the Earth is which notwithstanding yieldeth such variety of sundry sorts of living Herbs and Plants which may occasion us farther to 4. Observe God can and usually doth draw Life out of Death it self Observ 4 THis he manifested That he was able to do in that vision of the Dry bones representing the state of his own people Ezek. 37.10 This he doth in the whole course of nature All seeds dye before they be quickened as the Apostle tells us 1 Cor. 15.36 Yea our own bodies are nourished by dead food and receive Life and strength thereby Reason 1. God can do it who is the Life and hath Life both In and Of Himself Joh. 5.26 and therefore can quicken the dead vers 21. 2. And it is fit he should do it for his own honour that he may be the more wonderful and admired of all men in all his wayes and works Let it strengthen our faith when in our own judgment we seem to be in a dead condition as feeling in our selves no power of Grace no Life the Spirit of God that quickned us when we were dead in trespasses and sins Ephes 2.1 both can and will certainly recover us out of that seeming deadnesse of our hearts that sicknesse is but like unto Lazarus his short death only for Gods further glory Ioh. 11.4 And let it encourage us to expect the resurrection of our bodies with holy Job Chap. 19.26 by the power of him that quickeneth the dead Rom. 4.17 whereof the ordinary course of natural effects give evident testimony as the Apostle proves at large 1 Cor. 15. We see besides that God takes further order that these herbs and plants should every one of them have seed in it self by which though they perish daily yet the Kinds of every one of them might be preserved lest the Creatures should in time be utterly destroyed Whence 5. Observe God provides for all his Creatures that though they decay daily yet they shall not wholly perish Observ 5 ALl Creatures that are nourished waste every moment but God hath provided them food by which they are repaired and kept alive and when they dye and perish in their own bodies yet he hath ordained that by propagation they should be renewed in their kinds Psal 104.30 This continual decay and change God hath in his Wisdom decreed 1. To shew his own unchangeable continuance by the mutability of the Creature Heb. 1.11 12. 2. To quicken us to a longing desire after heaven where all things are durable and constant whereas here below they are subject to change every moment He hath likewise decreed the renewing of the face of the Earth Partly to shew himself a faithful Creator And partly to preserve his own works to be monuments of his Goodnesse Wisdom and Power Let Gods example teach us to extend our care to make provision for Posterity not only in our own Children in whom every man desires to continue his name and in furnishing our own store with continual supplyes although God is pleased to make use of such private respects for the preservation of Community but in General to provide for posterity that is to come after that we may leave all things and deliver them over into the hand of succeeding ages in as good estate as we found them since we cannot but acknowledge that God hath as it were put his stock into our hands not to waste and consume it but to manage it discreetly for our own use and necessary preservation and to deliver it over to our Successours for the same end God we see not only provides for the perpetuation of the Creature by successive Propagation but besides that the nature of every Creature might continue the same without change takes order that the Seed of every plant may be according to the kind of the plant that yeelds it Whence 6. Observe Fruits ought to do and certainly Will resemble the Nature of the Stock of which they come Observ 6 EIther Good or Evil according to the Tree or plants on which they grow Matth. 12.33 so that men gather not grapes of thorns nor figs of thistles Matth. 7.16 And this seems to be thus ordered by the Wisdom of God 1. For our sakes that we might more fully and perfectly know the kinds and natures of things which are manifested by the fruits which they produce And 2. for the manifesting of his Truth who desires that every thing should appear as it is seeing He himself is as He appears 1. Let good men then endeavour to shew forth the renewing of their nature by the works of the Spirit and not of the flesh that men may know and approve of them by their fruits and for them glorific God Matth. 5.16 lest they otherwise dishonour God scandalize Religion and corrupt others by their ill examples which men readily take up when they have the countenance of any godly mans failing to cloak the evils of their wayes 2. Let all men abhor all hypocrisie 1. As being in it self unnatural 2. Extreamly dishonourable both to God and to Religion 3. Dangerous to others when they are graves that appear not Luk. 11.44 4. Damnable to our selves seeing we cannot be hid from him that seeth in secret and knowes our thoughts afar off Psal 139.2 or left unpunished by him who being a God of Truth must necessarily pour out his wrath upon all false dissemblers VERSE 14. LEt there be Lights in the Firmament They that conceive that the Sun Moon and Stars were made the First day because otherwise there could have been no distinction of Day and Night as we see there was and thereupon conceive that in these verses there is related only the fixing of them to their places it seems never well considered the letter of the Text.