Him when we are limited even in the smallest things 2. To shew us that it is only Obedience and Conformity to his Will that God respects and not the Matter or Substance of the thing it self in which he requires it 3. To make our yoke the more easie that we might be the more encouraged to obedience as Naaman's servants move him to wash himself in Jordan as the Prophet commanded him because it was an easie thing even a small matter that was required of him 2 King 5.13 Who then are they that esteem observances in matters of small moment nicenesse and precisenesse and would perswade us that the smalnesse of the matter makes a sin venial whereas God punisheth the gathering of sticks only on the Sabbath day with death Numb 15.35 as he did afterwards only for touching the Ark 2 Sam. 6.7 and shall as our Saviour tells us judge men hereafter for every idle word Matth. 12.36 This Tree of the fruit whereof Man was forbidden to eat was seated in the middest of Paradise and consequently in the middest of all those pleasant fruits which God had given man free liberty to make use of not only for necessity but for delight besides Whence we may take occasion to 5. Observe Our Abundance and Delights and Pleasures must be used in fear and within the Limits of Obedience Observ 5 A Man must not give the rains to his appetite but eat within measure when he comes to a Feast as Solomon adviseth Prov. 23.2 And it is a mark of sensual men that they feast without fear Jude 12. So that there must be a limited measure in the freest use of Gods blessings and limited time both of them proportioned according to the Laws 1. Of Nature that we feed for hunger and to strengthen the body and not for drunkennesse and surfeiting Eccl. 10.17 2. Of Moral respects of Sobriety Modesty and Correspondency to our present condition every man may not wear costly apparel but such as are in Kings Courts Luk. 7.25 And to the necessities of other men Dives must not feast every day and let Lazarus starve at his Gate 3. According to the Rules of Religion God takes it heinously at his Peoples hand when they fall to slaying of Sheep and Oxen in a time when He calls to mourning and fasting Isa 22.12.13 And the Apostle gives a Caveat to forbear even the Lawful use of marriage at such time as we should give our selves to fasting and prayer We have hitherto considered the law which forbad the eating of the fruit of that Tree of Knowledge of Good and Evill The Sanction followes which is the Intermination of a most fearfull curse which necessarily implyes the heinousnesse of the sin in disobeying Gods Commandement Whence 6. Observe Disobedience is a fearful sin in Gods account Observ 6 ANd is therefore by Samuel equalled to Witch-craft the most hatefull of all sins 1. Sam. 15.23 for which Saul was cast out of his Kingdom which God Himself threatens with Destruction Isa 1.20 not onely Temporall but Eternall 1 Pet. 3.19.20 And that especially because it is directed against the Majesty of God Himself whose Authority is sleighted and despised when his Lawes and Commandements are disobeyed And Secondly it opens a gap to all manner of loosenesse and disorder Nature knowes to stay when it hath once passed the bounds of Obedience no more then a violent stream doth when it hath once broken over those Banks that before kept it in Let us then esteem and value all sins according to that Circumstance the more Disobedience there is in any act of ours the more sin Therefore sin is out of measure sinful when it is 1. Against knowledge Jam. 4.17 John 9.41 2. Against Warnings Perswasions Judgments Experience of Mercy or against any meanes of Grace See John 15.22.24 2 Chron. 36.15 3. Or Voluntary without Sollicitation or urging by the violence of any Temptation as when men set themselves in a way that is not good Psal 36.4 and imagine mischief upon their beds Mich. 2.1 Lastly when the law it self is rejected and cast aside Jer. 44.16 and accompted as a strange thing Hos 8.12 and cast behind a mans back Psal 50.17 But why is such an heavy curse threatned to Adam in this state of his Innocency having especially had such late and large experiments of Gods Bounty towards him It cannot be doubted that God had speciall respect unto the Mutability of his Nature and therefore knew that he needed this bridle which also by experience appeared to be too weak to restrain those inordinate lusts which were quickly stirred up in him by Satans Suggestions so that out of this help that God thought fit to provide for him We may 7. Observe The Terrours of the Law are usefull and needful even unto the best amongst the sons of men Observ 7 IF God found it needful to Adam in this state of perfection much more must it be useful to all men now seeing besides all temptations from without we have within us such a fountain of Corruption breathing out continually Inordinate lusts that need the strongest bridle to keep them in and suppresse them Besides those terrours are now unto us of speciall use to sweeten the Remembrance of our Redemption by Christ from the Curse and condemning sentence of the Law and to strengthen us against those manifold temptations which from without assault us more free-quently and prevalently then they did our First Parents Wherefore we finde the Spirit of God making use of those Terrours not onely in Generall as in the Proposall of the Law to his own People but more particularly to affect the hearts of the best men as Moses Himself trembled as well as the rest at the giving of the Law Heb. 12.21 Yea even godly men themselves have made use of them of their own accord for the keeping of their hearts in an awful Reverence of God to hold them on in a Course of Obedience as Job did Job 31.14 15. and David Psalme 119.120 Hitherto we have considered this Curse in relation to the Sin against which and the Person against whom it is denounced We are farther to take notice of the Kind Measure and Certainty thereof all implyed in that phrase Dying thou shalt die together with the speedy Execution thereof in the very day wherein they should eat thereof And first in that God threatens death unto the man in case of his rebellion We may 8. Observe Death and Destruction are in Gods Hand to inflict them where He pleaseth Observ 8 HE justly claimes unto Himself the power to kill as well as to make alive Deut. 32.39 And therefore his Children ascribe it unto him 1 Sam. 2.6 and unto Christ Rev. 1.18 Even Bodily or Temporall death which may indeed be inflicted by men who can kill the body Matth. 10.28 But therein they are but Gods Executioners Rev. 6.4 and are the Sword in his his Hand Psal 17.13 Much more are Hell and Eternall death in
his Hand alone Math. 10.28 whereof men are not so much as Instruments either in the Sentence or in the Execution thereof It must necessarily be so seeing otherwise the giving of Life could not be intirely in Gods Hand if a Creature at his pleasure might take away that which he Himself hath bestowed And Secondly it is fit that God alone should have the disposing of the greatest of all judgements as well that it might be measured out to all in Righteousnesse as that God might be feared alone The consideration hereof cannot but revive the heart of Gods Servants hated and persecuted by men of the world when they know their life and breath is in Gods Hand which therefore none can take away but by his Will and Decree And therefore 1. not while God hath any use of their service here 2. Not if they be of the Number of Christs Redeemed Ones for whom he hath conquered Death and taken away the sting of it 1 Cor. 15.55.57 and delivered them from the power of it Under this name of death are included all manner of Evils Outward and Inward Temporal and Eternal both Death it self and whatsoever tends thereunto So that we have hence warrant to 9. Observe All kinds of Evils and Miseries Present or Future Outward or Inward are the Wages of Sin Observ 9 DEath came into the world by sin Rom. 5.12 whereof it is the wages Rom. 6.23 Wherefore we find all Outward miseries threatened against men for disobedience Levit. 26. Deut. 28. And the plagues of the soul as Ignorance Inordinate Lusts a Reprobate mind are justly reckoned up amongst the Judgments upon men for sin Rom. 1.28 29. much more is it sin alone that brings Eterual death For unbelief men are condemned Joh. 3.36 and for hatred and malice men abide in death 1 Joh. 3.14 and for sin are adjudged to the everlasting flames of Hell fire Matth. 25.41 Rev. 21.8 Let men then when they feel the smart of any evil either Inward or Outward complain of nothing but sin as the fountain from which they spring Lam. 3.39 Ascribing their destruction to themselves or any evils that lyes upon them at present see Hos 13.9 And therefore 1. Let them remove and take away their sinnes if they desire ease abstaining from that as from the gates of Hell 2. Especially when they fear any Judgment hanging over them let them labour to prevent it by taking away the sin that brings it 3. In the mean time admiring and magnifying the riches of Gods mercy in our Redemption by Christ by whom both our sins in which we were all once dead and by which we draw death upon our selves every day are taken away and with them Hell and Eternal Death and those Evils that remain upon us at present are sanctified so that they work together for our good This phrase Dying you shall dye doth not only import the Extent but withall the Certainty of that Death which the doubling of that word usual in the Hebrew Language doth very often imply Whence we may further 10. Observe Gods Judgments are Certain and Infallible as well as his Promises of Mercy Obser 10 REsting upon the same grounds which are in themselves Infallible 1. The Holinesse of his Nature by which he is constantly moved to take vengeance on Sin as well as to reward Righteousnesse 2. His unalterable Truth which is firmer then Heaven or Earth See Numb 14.23 35. 3. His unresistable power Deut. 32.39 Secondly directed to the same End which God ayms at in all his wayes and works the filling of the Earth with his glory Numb 14.21 advanced in the Acts of his Justice as well as of his Mercy Howsoever men bewitch themselves with a groundlesse hope of Impunity in their sinful courses Deut. 29.19 Whereby as they take from God the honour of his Justice Holinesse and Truth so they necessarily overthrow all the grounds of their dependance upon Gods Promises the Certainty whereof is built upon the same grounds which assure the Infallibility of his Judgments and withall opens a gap to all Impiety The last considerable Circumstance in the Judgment here threatened is the speedy Execution thereof as being limited to the very day wherein they should transgresse Whence 11. Observe Vengeance and Judgment follow sin at the Heeles Obser 11 SIn that is the guilt and punishment lyeth at the door as God tells Cain Gen. 4.7 Indeed the Guilt of sin by which men are made liable to the Punishment is incurred by the very act of sinning Although God be pleased oftentimes to suspend the Execution either 1. For his own sake to manifest his Patience and Long-suffering and withall the Justice of his Wrath upon those that abuse it to the hardening of their own hearts Rom. 2.4 5. Rev. 2.22 23. 2. Or for the Sinners sake to bring him if it be possible to repentance Rom. 2.4 as God bearing with St. Paul in his bloody persecutions won him at the last Or 3. for the Churches sake to make use of the sinners service in the mean time for the good of his people Or some way or other for some fitter opportunity or some special occasion as we spare the Execution of women with child till they be delivered Notwithstanding vengeance overtakes men sometimes in the very act of sinning as it did the Sodomites Zimri and Cosby Corah Dathan and Abiram Gehazi Ananias and Sapphirah and the like in their several sins Let men tremble at Sin as at a Serpent conceiving that when they lay hold on sin they take hold of death it self and embrace the flames of Hell fire 1. Fly from it and from all Means and Instruments Occasions and Opportunities that lead unto sin 2. Repent of it speedily and cast it out as we would do fire out of our bosome and sleep not in the bonds of iniquity all night lest it break out suddenly upon us like an hidden fire and Consume us and all that we have VERSE 18. VVE have taken a surview of the Lawes given to man for the worship and service of God and for his employment The means of Propagating mankind and the Law that God gives man concerning it we have set down unto us in the rest of this Chapter wherein as in the relation of the planting of Paradise we have an addition to the works of the Sixth day as we had there to the works of the Third day the chief whereof were set down in the former Chapter In recounting the works of the Sixth day Moses had related the Creation of the man and addes that he created man in both Sexes how this was done the Holy Ghost records at large in this place Wherein he sets before us 1. The Cause or Occasion of Creating the Woman which was the Inconvenience of Adam's Solitarinesse and the Unfitnesse of his Society with any other of the Creatures 2. Gods observing of it and Resolution thereupon to make him such an help as might be every way meet for
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 had thrust in himself amongst the guests without a wedding garment Mat. 22.12 but Adam seems not yet to be so far affected with the Majesty of God that charged him or with the foulnesse of the sin wheâ—ewith he was charged or with the dreadfulnesse of the judgement which hung over his head according to the curse threatened for the breach of this Commandment as appears evidently by his reply The woman When God by this direct charge had made it evident that he knew all that was done it was a vain thing for him to stand out in the denial of a fact which was so manifest Wherefore the man falls to excuse that which he could not deny Not respecting therein his own wife but laying all or the greatest part of the blame of the sin upon her not caring who bare the blame so he might remove it if not wholly yet at least in some degree from himself Whom thou gavest See whither a rebellious spirit may carry a man It is not enough to Adam to appeach his wife unlesse he charge God himselfe making him if not the Author yet at least the occasion of the sin not only blaming the woman for enticing him to sin but withal in some sort God himself that had bestowed her on him under a colour to be an help meet for him but as the event had manifested it to be a snare unto him as Saul gave Michal to David 1 Sam. 18.21 See now how farre Adam differs from himself that which he rejoyced in as a special favour bestowed on him by God in the former chapter here he quarrels at as a meanes of his ruine Thus a mans foolishnesse perverts his way and then his heart frets against the Lord Prov. 19.3 To be with me The word in the Originnl Gnimmadi used in this place is by some observed to be of greater force then the word Gnimmi which is of the same signification as indeed it must be if we derive it from Gnamad which signifies to stand fast by so that Gnimmadi implies in this place not only to be with me but more then that to stand and be close by me Howsoever we may observe that the expression of Adam differs from the phrase which God useth in the former chapter God intended to create a woman that might be before him or stand in his Presence to assist him and as it were to minister unto him but that phrase did not so well sort with Adams excuse For if the woman were given to Adam only to be before him or to minister unto him then did Adam amisse to take his direction from her that was appointed to be only his minister and therefore fit to take and not to give direction It is probable therefore that Adam purposely changeth the expression and in stead of saying to be before me with a little alteration expresseth it in those termes to be with me implying that she being appointed to be his inseparable companion he could not avoid her nor do lesse then hearken to her advice and perswasion being so near a companion and as it were his bosome friend She gave me Questionlesse with perswasions to eate it too wherefore God afterwards as we shall see in his censure taxeth him for hearkening to his wives voice But what authority had she to give or Adam warrant to receive at her hand that which was forbidden unto them both or what manner of excuse is this to cast his wives perswasion into the ballance against Gods expresse interdiction besides this answer is not to the purpose God asks him whether he had not eaten of the fruit he answers that he had eaten indeed but it was by his wives perswasion which God knew as well as he but enquires not after at present And I did eat A cold expression manifesting neither any horrour or grief or shame at so foule a fact and yet sufficient to justifie God in his proceeding in judgement against him grounded upon this confession of his own which he therefore repeats when he gives judgement upon him afterwards in these words Because thou hast hearkened to the voice c. This answer of Adams discovers in him still a desire rather to cover his sin then to humble himself for it before God in a free and ingenuous acknowledgement wherein he might have confessed in plain termes that not so much his wives solicitation as his own ambitious desire to become a God which his wife no sooner suggested but he embraced drew him to contemne Gods Commandment despise his threatenings and to forget his mercies and so to eate of the forbidden fruit So that when we finde Adam still unwilling to close with God to confesse his sin we have no cause to conceive that he would speak any thing partially on Gods behalfe from which he is so far that we see he forbears not to charge God himself though falsly upon the least colour of advantage So then if Adam and Eve as yet standing out against God even in this examination of theirs do notwithstanding clear him in these two points First that they were not made sinful but became so only by Satans enticement Secondly that God had no hand in drawing them into this sinne Seeing First Eve who was first in the sinne hath nothing to charge God withal Secondly that Adam himself who spared not to charge him as far as he could with the least colour could fasten no more upon him but this only that he gave some occasion to Adams sinne by bestowing the woman on him wherein how far he wrongs God who intended the woman to be an help to him the whole Series of the History of the womans Creation his own acknowledgement of Gods favour in bestowing that help upon him do evidently discover it must necessarily be concluded which is the maine scope of this whole History that sinne and all the judgements that followed proceeded from man himselfe and from Satan who seduced him And consequently that God was 1. Just in punishing the man according to his deserts 2. And infinitely rich in mercy in restoring him after his fall out of his compassion and free grace Well let Adam do what he can to conceal and excuse his sin yet when God layes it down to his charge he must be forced to acknowledge it before him Whence 1 OBSERVE No man can beare out sin before God howsoever he may for a while out-face it before men Observe 1 CAin though he seemes to deny it at the first yet is mute and cannot open his mouth when God chargeth him with his brothers blood Nay when God chargeth them home with it though by the voice of a man Saul cannot deny his rebellion Ahab his oppression and murther Gehazi and Ananias their covetousnesse Neither can any man answer his own conscience when it chargeth him in Gods behalfe as appeares in the examples of Josephs brethren Gen. 42.21 and Judas Mat. 27.4 and very often in the free and voluntary
without by Satan and his instruments which are great vexations Psal 143.4 5. As our Saviour himself tells us that we shall have tribulations in the world Job 16.33 Reasons 1. God hath so much respect to his own honour advanced First by discovering the sincerity of his servants hearts who might be conceived to serve God rather for hire then for love as Satan casts it in Gods teeth Job 1.9 10. but when they trust in him and serve him cheerfully even when he slays them Iob 13.15 declare to the world that they cleave unto him for himself and not for his rewards 2. In his Justice who spares not his own children when they sin against him as himself declares Psal 89.30 as oftentimes they do 1 Kings 8.46 Thirdly in his truth and faithfulnesse when he preserves his own in the midst of their tryals holds them still by their right hand Psal 73.23 as he did the three children in the flames offire Dan. 3.28 2. It is for his childrens good many ways 1. To humble them Ier. 31.18 19. 2. To reform them as it did David Psal 119.67 and ought to do us Lam. 3.40 3. To keep us close to God as it did the same Prophet David Ps 73.28 4. By making us weary of the world in which we can enjoy no quietnesse to make us long for heaven where all teares shall be wiped away from our eyes and there shall be no more sorrow nor paine Rev. 21.4 but fulnesse of joy and rivers of pleasures for evermore Psal 16.12 1. It justly taxeth all those that murmur and are ready to blaspheme God for their plagues Rev. 16.11 as all wicked men do Or are offended at the condition of a Christian when tribulations persecutions arise as they are that have no root in themselves Mat. 13.21 or are discouraged in the course of their profession as the Prophet David was Psal 73.13 14. Or lastly such as judge men forsaken or neglected by God when they finde them even the godly themselves involved in the same calamities with the rest of the world as they judged of Davids case Psal 71.11 and as the Barbarians judged of Paul Act. 28.4 2. And ought to quiet the spirits of all that are godly if they will consider 1. Not so much what they suffer in their present afflictions as from what they are delivered and have justly deserved 2. And that the burthen of afflictions which seemes so heavy is in true estimation both light and momentany as the Apostle tels us 2 Cor. 4.17 3. And whatsoever they are they are no effects of Gods hatred but of his love and not exacted upon us as a debt for sin which Christ hath satisfied to the full but laid on us as chastisements for our good Now if we look on the manner of Gods dispensing these afflictions which he layes upon the offendors in this sentence which he pronounceth upon them we shall discover in them as hath already been observed a mixture of mercy with their judgement a composition of bitter and sweet The woman shall have joy and comfort in her issue but sharp paines and sorrow both in conceiving and bringing forth her children And the man shall have the fruit of his labours for the sustaining of his life but withal he shall buy it dearly with the sweat of his face by much labour and wearinesse Whence 3. OBSERVE All the afflictions that God layes upon his children in this life have mixed with their bitternesse some sweetnesse of mercy Observe 3 FIrst there is mercy in the fountain whence these dispensations of afflictions flow which is not wrath and displeasure but love and faithfulnesse as the Prophet acknowledgeth Psal 119.75 Secondly in the measure Isa 27.8 that he doth not stir up all his wrath against us Psal 78.38 Thirdly in the issue that even the afflictions themselves work to their good as Dauid found by experience and God hath promised they shall do Rom. 8.28 Reason 1. The satisfaction of Christ who hath taken upon him all the debt of our sins which is pure wrath and hath paid that to the uttermost So that the dispensation of the chastisements wherewith God is pleased to exercise his children must needs be out of Gods mercy and not out of his Justice 2. Otherwise Christ had redeemed his children in vaine if God should now after he is reconciled fully unto us and hath pardoned all our sins and accepted a ransome poure out his wrath upon us again and thereby destroy us depriving us of the benefit of our Covenant and himself of his own glory 1. Let it support all our spirits in the middest of our sharpest trials as it doth the Churches Lam. 3.28 29 31 32. and raise them to a patient waiting upon God that seemes for the present to hide his face from us as the Prophet resolves Isa 8.17 and the Psalmist doth Psal 130.3 4 5. in the way of his judgements Isa 26.8 whose very wrath having in it a mixture of mercy and compassion Jerem. 31.20 gives ground of assurance that he will not chide continually Psal 103.9.10 seeing he hath not dealt with us after our sins and doth but wait that he may be gracious unto us Isa 30.18 2. Let us in all our afflictions take notice of and labour to search out that mercy that he mixeth with his judgements First that the measure of them is neither proportioned to our sins as Ezra acknowledged Ezra 9.13 nor to the examples of the judgements poured out upon the wicked Isa 27.7 Secondly neither do they work in us murmuring and repining against God but humblenesse of minde shame of our selves complaints of our sins Mic 7.9 and not of Gods justice with Gain Gen. 4.13 softnesse of spirit and tractablenesse to him love of him and desire to be at peace with him Isa 27.5 Now as in this sentence of God there is a mixture of mercy to allay the bitternesse of the afflictions so there is withal bitternesse in the affliction it selfe sufficient to make the man and woman sensible of the smart of Gods hand as sharp paines and sorrows in conceiving and bringing forth children and hard labour to the man in getting his bread with the sweat of his browes Whence 4. OBSERVE As there is some mixture of mercy with the bitternesse of the afflictions of this life so is there a mixture of bitternesse with the blessings of this life Observe 4 SOlomon found nothing of all that he had laboured in but vanity and vexation of spirit Eccl. 2.11 and saw in enjoying wealth sorrow and wrath with sicknesse Eccl 5.17 labour in getting for when the wise man tells us that in all labour there is profit Prov. 14.23 he must necessarily imply that in all profit there is labour And care and feare in keeping by reason of the mutability of all outward things which Solomon elegantly expresseth by comparing them to birds that have wings Prov. 23.5 besides the shortnesse of their continuance Prov. 27.24
services easie Gen 29.20 2. And of the Law it selfe for the purity of it Psal 119.140 the righteousnesse and saithfulnesse of it v. 138. the wonderful perfection and admirable effects of it Psal 19.7 8. 3. For the reward set before us hereafter and peace which our obedience to the Law brings at present See Psal 73.24 and 119.165 This cheerfulnesse of spirit is necessary 1. To sweeten and make us despise those incombrances which we meet in our wayes 2. To encourage others 3. To bring honour to God But it is observable that in this Commandment though the labour enjoyned be hard and painful yet it shall not want effect though it be purchased with the sweat of his brows yet his labour shall produce him bread to sustaine his life Whence 3. OBSERVE Whatsoever we undertake in obedience to Gods Commandment shall not want effect Observe 3 PRov. 14.23 He that soweth plentifully shall reap plentifully 2 Cor. 9.6 which is not only true in respect of the future reward promised 1 Cor. 15.58 but besides in respect of mens present labours that they shall not want successe unlesse God be pleased to deny his blessing to humble men for their sins as Hag. 1.6 otherwise the promise holds and is made good to all that in their labours serve God in sincerity Ps 128. 2. Isa 65.23 Unles God see it fit sometimes to with hold his blessing on them for some greater good to us or honour to himself Reasons 1. That God is able to give successe and by his blessing to prosper mens endeavours no man can deny 2. That it concerns him in point of honour to prosper that which he commands is as clear as theformer 3. It is needful to be so lest other wise men should be discouraged in his service if they should labour therein without bringing any thing to effect Let it encourage all men in the services which God Commands wherein they are sure not to labour in vaine but either to effect what they undertake 2. Or to attain something that shall be better for them 3. And to have the reward of their endeavours from God Isa 49.5 so they undertake things 1. In obedience to Gods Command 2. To a right end for his glory and the good of others 3. And depend upon Gods blessing and not on their ownlabours for successe After the injunction of painful labour follows the duration of it for terme of his life containing withal the sentence of God concerning mans dissolution by death with the equity thereof In this sentence take notice 1. Of the moderation thereof in respect of the curse threatened 2. Of the mitigation thereof 1. In the time Adam shall die though not that day 2. In the kinde of death it shall be temporal but not eternal though both were included in the Sanction Whence 4 OBSERVE Gods Sanctions are certain as well of judgement as of mercy Observe 4 NOt only unto the wicked Gen. 4.12 Eccl. 8.12 13. but unto the godly too 2 Sam. 12.14 18. but with this difference 1. That their judgments are only outward and temporary whereas wicked mens judgements are spiritual and eternal 2. And those judgements are laid on them not as a part of their debt for sin which Christ hath satisfied to the full 3. And are sanctified to them so that they work together to their good Reason 1. Both the threats of judgement as well as the Promises of mercy are founded on the same grounds of Gods Truth and Immutability and Power 2. And have the same scope the honouring of God in the manifestation as well of his justice as of his mercy giving to every man according to his deeds see Psal 58.11 Isa 59.18 19. 1. Learne to tremble at Gods judgements Ps 119.120 as well as to hope in his mercy yea even the godly who though they are freed from the everlasting curse by the death of Christ yet are liable to such chastisements Psal 89.31 32. as may make their hearts ake Psal 143.4 2. Let it appale the hearts of all wicked men that notwithstanding all Gods threatenings go on desperately in their sins Deut. 29.19 who as they dishonour God in the highest degree either denying his Power Holinesse and Providence Psal 94.7 and his truth or imagining him to be like unto themselves Psal 50.21 so they bring upon themselves the wrath of God to the uttermost to their everlasting destruction Deut. 29.20 Psal 50.21 If we consider this sentence of Gods decreeing mans dissolution and the turning of his body into dust in particular we may 5. OBSERVE Though God hath freed his children from eternal death yet he hath left them as well as others under the sentence of temporal death Observe 5 DEath by sinne passed upon all men Rom. 5.12 Heb. 9.27 from which though Henoch was exempted Heb. 11.5 and Elijah 2 Kings 2.11 as shall be such as are found living when Christ shall come to judgement 1 Cor. 15.51 1 Thes 4.17 yet upon the rest as well godly as wicked this sentence takes hold as all experience shewes Reason 1. That by it they might be put in minde of sin that brought death upon them Rom. 5.12 2. They have no harme by death which is at present but a sleep wherein they rest from their labours Isa 57.2 and which severs them not from Christ 1 Thes 4.14 through whom it is sanctified to them see 1 Cor. 15.55 and is made an entrance into life Rev. 14.13 and hurts not the body which shall be raised up in glory 1 Corinth 15.42 43. Prepare for it as being 1. Most certain Eccl 9.5 2. And yet uncertain in the time and meanes of it Luke 12.20 3. And whereof men are naturally regardlesse being bewitched by the world Psal 49.11 4. And yet being of all other things that which most nearly concerns us To this end 1. Make sure of Christ whom if we have to die is gaine Philip. 1.21 2. Be alwayes doing good see Luke 12.40 42 43. knowing there is no work nor device in the grave whither we go Eccl. 9.10 3. Stand loose from the world that it may not trouble us to go out of the world 4. Let us have our conversation in heaven Phil. 3.20 and lay up our treasure there Mat. 6.20 whither by death we are translated The Lord contents not himselfe to minde Adam that he was taken out of the dust but tells him that he is dust and shall be resolved into dust Whence 6 OBSERVE Mens bodies are bast every way both in their original in their present condition and in their dissolution Observe 6 IN their Original of the dust Eccl. 3.20 earthly of the earth 1 Cor. 5.47 in their present condition no better then dust Psal 103.14 Eccl. 12.7 their food out of the earth Psal 104.14 their clothing no better and their dwelling houses of clay Job 4.19 In their dissolution turned into dust Psal 104.29 where one may say to corruption thou art my father to the worme thou art
they did before and evil they knew experimentally to their own shame and sorrow And now lest he put forth his hand and take also of the tree of life An imperfect speech intimating one special reason why God drove man out of Paradise to prevent his further sin by profaning that holy Ordinance in eating of the Tree of Life which he had now no right unto having broken the Covenant whereof it was the seale and which he was as likely by the policy of Satan to be drawn unto as he had been before to eat of the forbidden fruit And live for ever Which Satan might suggest and man might as easily believe as well knowing that this tree had that vertue though it were now of no efficacy by mans breach of the Covenant VERSE 23. THerefore the Lord God sent him forth from the garden of Eden The place of pleasure and store-house of plenty how he sent him out whether by expresse command or otherwise it is not material To till the ground from whence he was taken An hard task considering what curse God had laid upon the earth and how unprovided he was of all necessaries for that imployment And yet no wrong to Adam who was no heir to Paradise being created out of it as is evident by this expression and is now put into no worse condition then that in which he was created God we see then considers Adams weaknesse and therfore in mercy towards him to prevent his falling into a second sin shuts him out of that place where he might have allurements to draw him into it Thus even his judgements are still tempered with mercy but the Observation to be drawn out of the Consideration thereof in general we have handled already more particularly We may 1 OBSERVE God oftentimes with-holds from us or deprives us of many blessings for our good Observe 1 HEnce Agur desires that God would not heap wealth upon him lest he should forget God Prov. 30.9 The Psalmist found that prosperity made him secure but when God his his face it put him to his prayers Psal 30.6 7 8. hence he professeth that God had afflicted him in faithfulnesse Psal 119.75 1. To keep him in a right way Ps 119.67 2. To quicken him unto prayer Ps 116.4 3. To take off his minde from the world See Ps 73.25 that we might prize God and Christ and heaven at an higher rate 4. Sometimes he doth it to make our faith and sincerity more evident to the world as he dealt with Job 5. Perhaps to do us more good at the last as he dealt with him Let this consideration quiet our hearts in wants and losses remembring that all things are ordered by God who 1. Is good and doth good Psal 119.68 2. And turnes all things to good to those that love him Rom. 8.28 3. And knowing the frame of our hearts better then we our selves foresees that those things which he with-holds or takes from us would corrupt us though we our selves discern it not at present The Lord knew and considered that our Parents had already fallen into one sowle sin and therefore concludes upon good grounds that they would be as ready to fall into a second and gives unto us thence sufficient warrant to 2. OBSERVE When men have once broken out into one sinne they are in danger to fall into any other Observe 2 NOt only wicked men who work all uncleannesse with greedinesse Eph. 4.19 and sell themselves to work wickednesse 1 King 21.25 but even the godly as appeares in Lots falling from drunkennesse into incest Gen. 19.32 and Davids adding of murther to adultery 2 Sam. 11.4 15 17. Reason 1. Every man hath within him the root of every sin 2. And having once broken the bond of obedience hath nothing to hold him in 3. And hath his heart weakened by the very act of sinning as any part of the body is by a stripe or wound that it hath received 4. And Satan having prevailed upon us in one assault is thereby encouraged to attempt us with more violence afterwards as we have seen in his tempting of Eve Beware of giving the water passage though never so little he that standing on an high place hath lost his footing knows not where to stay himself Blessed is the man that feareth alwayes Prov. 28.14 Let it move us having been overtaken by infirmity to repent speedily and seriously to stand carefully upon our guards and to pray fervently Lest if we wax bold and secure God in his justice leave us to our selves and we be overtaken as St. Peter was Luke 22.33 3â— Well the Lord knowing Adams weaknesse to prevent his falling into a second sin shut him out of Paradise and thereby took away the occasion that might have been a meanes to draw him thereunto Whence 3. OBSERVE God as he alwayes foresees so oftentimes he prevents mens falling into sin Observe 3 SUrely he that alwayes knows the thoughts of men afar off Psal 139.2 and hath before him all the opportunities that may be presented unto them to allure them unto sinne and all the purposes and policies of Satan that labours to ensnare them must needs know what sinnes they will fall into and therefore may be able to prevent them which he doth often in his own children as he with-held David from spilling of Nabals blood 1 Sam. 25.32 33. and from killing Saul 1 Sam. 24 5. And many times in wicked men for preventing of mischief to his own children as Jeroboam from seizing upon the Prophet 1 King 13.4 the children of Israels violence from Moses and Aaron Numb 16.42 Herod from destroying Christ Mat. 2.12 13. Let all the godly take special notice of this special act of Gods providence in preventing their falling into divers sinnes whereof they may finde 1. The roots in their own hearts 2. They feele the motions of divers inordinate lusts the quenching wherof that they break not out into open acts must needs be acknowledged to be Gods act somtimes awakning our own consciences to prevent the farther growth and breaking out of lusts that have taken fire into an open flame as in Davids case 1 Sam. 24.5 sometimes causing his spirit within us to fight against these lusts of the flesh Gal. 5.17 otherwhiles giving us seasonable warnings out of his word which kept in David from persisting in that discontented humour against the acts of Gods providence Psal 73.17 which he acknowledgeth to be Gods holding of him by his right hand verse 23. And lastly by removing occasions and taking away opportunities of producing sin into act Now to prevent Adams further sinning by eating of the Tree of Life God casts him out of the garden of Eden where the Tree of Life stood that he might not have that allurement before him to tempt him and to give him opportunity to commit that sin Whence we may 4 OBSERVE The surest way to prevent mans falling into sin is to be farre from the allurements that might entice
66 The Provisions which God allowes us for this Life are of wonderful variety p. 67 Whatsoever God-bestowes upon us he bestowes Freely and Fully p. 68 The most Righteous amongst the Sons of Men must live under a Law p. 70 The Will of God is that which Man is to take for his Rule Page 71 God is pleased to give a Law to furnish us with all needful Means to further us in the performance of our Duties pag. 72 The Matters in which God delights to try our Obedience are in themselves of no great importance p. 73 Our Abundance and Delights must be used within the Limits of Obedience ibid. Disobedience is a fearful Sin in Gods Account p. 74 The Terrours of the Law are Useful to the best amongst the sons of Men p. 75 Death and Destruction are in Gods Hand ibid. All kinds of Evils and Miseries are the Wages of Sin p. 76 Gods Judgments are certain as well as his Promises of Mercy p. 77 Vengeance and Judgment follow Sin at the heeles ibid. Verse 18. God knowes all our Wants and makes Provision to supply them p. 80 Gods Providence and abundant goodnesse never failes us p. 81 A Solitary life is an uncomfortable life p. 82 God takes Notice of our Wants as a Faithful Helper p. 83 God makes nothing but for some necessary use and to some profitable end ibid. A Wife is not good till it be not good to be without a Wife p. 84 It is Gods Will that a man should be the better for his Wife p. 85 It is only God that must supply our Wants p. 86 Nothing moves God to Compassion but his own bounty and goodnesse ibid. A VVife is but an Helper to her husband p. 87 A Wife cannot be a good VVife unlesse she be a Meet and a Fit VVife p. 88 Verse 19. Gods Mercies should be precious unto us p. 90 We must know the unserviceablenesse of other things that we may Approve the profitablenesse of that which is truly good p. 91 God can dispose of the Creatures to be where he Appoints them ibid. Man may lawfully use that power over the Creatures which God hath put into his hand p. 92 God is pleased to employ men in many things which of right belong unto himself ibid. Verse 20. No Creature can be applyed to any other use then that for which it was first created by God p. 94 Beasts are not comfortable companions for men p. 95 Verse 21. Sleep and quiet Rest are given by God himself p. 97 God is pleased to manifest his VVorks to men ibid. God takes care for us even while we sleep p. 98 God delights to vary his wayes in all his operations ibid. Gods VVayes and VVorks are full of holy Instructions p. 100 The VVife must be neither her husbands Lord nor Vassal ibid. A VVife should be a strong Helper to her Husband p. 101 God requires nothing of us that may hurt us ibid. God takes nothing from us but he takes care to recompence it to us p. 102 It is usual with God to leave with us lively Remembrances of his Mercies ibid. Verse 22. God can change any thing into what Form he pleaseth Page 104 God is Exact in all the works that he undertakes ibid. Women as well as men are Gods own workmanship ibid. God hath allowed but one Wife to one man p. 105 Man hath nothing but what God bestowes upon him p. 106 Every Child of God must desire to receive his Wife from Gods hand ibid. Verse 23. Gods Blessings ought to be entertained by us with Thankfulnesse p. 108 We may know as much of Gods Wayes and Works as concerns us for the quickening of us unto our Duties p. 109 It is Consent that makes the Marriage between Man and Wife p. 110 The best amongst men need to be minded of their Duty p. 111 Verse 24. Marriage of Man and Woman is an Ordinance of God p. 113 Married persons must be wholly and entirely one to another p. 114 Married persons are to adhere and cleave firmly one to another ibid. Verse 25. Nakednesse of mans Body was Glorious till Sin made it shameful p. 116 Inordinate Motions to evil thoughts arise from the corruption of the heart within ibid. CHAP. III. SAtans End in his Tempting of Gods people Page 10 Of the Means by which Satan endeavoured to move Eve to question Gods Love to Man p. 12 Satan's cunning Endeavours to winne credit and a good opinion of himself p. 14 Satan's Practice to take away from the woman the terrour of the Curse threatned by God p. 16 Satan's Practice to fasten mans heart to dependance upon the Creature page 17 A Consideration of Satans great Art in managing this Temptation p. 20 Verse 1. It is the câ—stome of Satan to attempt men before they be settled in a course of godlinesse p. 27 Satan contrives Mischief against such as never provoked him p. 28 No place can free us from Satans Assaults p. 29 Satan is the Authour of every sinful Motion p. 30 Satan makes choice of the fittest Instruments he can find for his own wicked Ends. p. 31 Cunning and Subtile persons are dangerous Instruments to deceive p. 22 No Advantage can assure a Child of God from the Temptations of Satan p. 33 Our Weaknesse is Satan's Advantage p. 35 Solitarinesse is many times a Snare p. 36 Satans main End is Mans Destruction ibid. Satan usually pretends the good of those whom he intends to destroy Satan and his Agents in tempting men to sin are very wary in discovering their full intentions at first p. 40 Discretion and Warinesse in mens Actions ought to hinder the Effectual prosecution of that which they intend p. 41 The forgetting of Gods Mercies is a great means to take off a mans heart from him ibid. It is a dangerous Snare to a man to have his Eyes too much fixed upon his Wants p. 42 The Nature of Man is apt to be carried against all Restraint and Subjection p. 43 Ambiguous and Doubtful expressions are dangerous Snares p. 44 Verse 2. It is dangerous to lay open our selves freely to persons unknown p. 45 It is dangerous to question Evident and Known Truths p. 46 Blasphemous Suggestions ought not to be heard without indignation p. 47 When Gods Mercies are mentioned we must remember his Name that bestowes them ibid. Gods Mercies ought not to be represented in weak and cold Expressions p. 48 Verse 3. Mens Speeches are Proportioned according to the measure of the affections of the heart p. 50 When we remember any Law of God we ought to set before us the Sanction annexed thereunto p. 51 When we lay the Law of God before us we must fix our thoughts upon him that gives it p. 52 It is an hard matter to bring mans heart to submit unto any yoke of restraint p. 53 Whosoever will not be entangled to sin must not come near them p. 54 The sleighting of the Curse of the Law makes way to the Transgression
their sins 141 Men must be dealt withall in plain terms before they will be brought to acknowledge their sins ibid. Whosoever will convince a man of sin must charge him with the very act in which he hath sinned Page 142 In sinful acts our hearts ought onely to be fixed upon our own Actions 143 The breach of Gods Commandement is that which makes any act of ours a sin ibid. Verse 12. No man can bear out sin before God 146 When mens sins are manifest yet they will labour to extenuate them what they may 147 A man in this state of Corruption Respects none but himself 148 Seducers are justly chargeable with all the sins committed by those that are seduced by them 149 It is usual with men when themselves have committed the sin to lay the blame upon God 150 It is usual with men to cast Gods Blessings in his teeth with Discontent 151 Men may easily by their own folly turn the Means ordained by God for good into snares for their destruction 152 It is dangerous to embrace any motion presented unto us without examining the ground of it 153 Verse 13. No Actor in any sin can escape Gods discovery 155 Mens sins must be so far manifested as may conduce to the Advancing of Gods glory 156 A good mans heart ought to be deeply affected with the sense of his own sinne 158 The seducing of ones nearest friends is a foul heart-breaking sin ibid. Sin and the enticements thereunto are dangerous Deceits 159 Verse 14. God will not reason the case with such as he destinates to destruction 164 Whosoever hath an hand in sin shall be sure to have a share in the punishment 165 Every instrument in the acting of sin is liable to Gods Curse ibid. One mans punishment ought to be other mens instruction 166 God layes his Judgments upon no Creature but upon just desert ibid. Gods Curse upon any creature is the fountain of all Plagues 167 It is usual with God in his Judgments to point at the sin for which they are inflicted 168 It is onely sin that makes one more vile then another ibid. It is a shameful abasement to be glewed to the Earth 169 Verse 15. Mans Salvation is Satans grief and vexation 175 Gods indignation is never so much kindled against the Wicked that he forgets his Mercy towards his Own 176 Gods Mercy towards man in the Means of his Salvation proceeds meerly from Himself ibid. God Sanctifies all those whom he Saves 177 It is an Effect of true Sanctification to hate both Satan and all that bear his Image 178 Whosoever truly abhors sin must needs hate the very instruments of Evil. 179 Godly men the more they are acquainted with sin and sinners the more they abhor them ibid. Sanctification is the work of Gods Spirit 180 The work of Grace wroughts in the heart of man is unresistible 181 The work of mans Sanctification is not forced upon him ibid. The state of man into which be is now established by Grace is unchangeable 183 Hatred and Enmity is the fruit of sinne ibid. Satan is the Authour of all envy and malice against Gods Children 185 The Malice and Hatred between the godly and Satan is by Gods Decree ibid. God directs the malice of Satan against the godly to their good at the last 186 God supplyes most comfort to those that most most need it 187 God is able to strengthen the weakest of his Servants and against Satan all his Power ibid. The greatnesse of mans sin is no â—â—rre to Gods Mercy 188 Gods Mercies are bestowed on the godly and to their posterity after them ibid. The Promises of Mercy and Grace belong onely to the Holy Seed 189 Onely godly children are worthy to be accounted Children 190 Wicked men be the Devils Children ibid. There is irreconcileable hatred between the godly and the wicked 191 Enmity and Malice against godly men is an evident mark of a child of the devil ibid. Christ is truly the womans Seed 192 Christ in the dayes of his flesh was in his own Person wounded by Satan and his instruments 193 Christ suffered nothing in his Person but what God had before decreed 194 Though Satan wounded Christ yet he could not conquer him ibid. Christ and all that are members of his body are one 195 The Members of Christ may suffer by the malice of Satan 196 Christ in his own Person takes up the Quarrel of his Church against Satan and all his Agents 197 The wounds which the Members of Christ receive by the hand of Satan shall not be mortal 198 The Combat between Christ and Satan shall end at last in the Total subduing of him 199 Christs Victory over Satan is not for himself alone but for all his Members 200 Verse 16. All the Afflictions of Christs Members are dispensed unto them under the Covenant of Grace 202 God hath not freed his children from the Afflictions of this life 203 God in his Afflictions to his children hath mixed with their bitternesse some sweetnesse of mercy 205 God hath mixed Bitternesse with the Blessings of this life 206 It is the Wifes Duty to be subject to the will and direction of her husband 207 The subjection of the Wife to the Husband must be in the inward affection of the heart 208 Verse 17. The Curse upon all Creatures proceeds from the Will and Decree of God 209 It is our own sin that brings the Curse of God upon all that we enjoy 210 The greatest of all Creatures are under Gods Command 211 The Curse of God upon the Creatures is a part of Mans punishment ibid. Mans life in this world is a life of pain and sorrow 212 The Short pleasures of sin drawes after it a Long punishment 213 Mans Food is out of the Earth ibid. Verse 18. Thorns and Thistles are the Effects of Gods Curse upon man for sin 214 As we are more or lesse serviceable unto God so we may expect the Creatures to be service able to us 215 God makes good his Promises by which he hath engaged himself unto us c. ibid. Though God restores us his Blessings yet we enjoy them with some abatement 216 Verse 19. Mans Emmployment in this life is in painfull Labours 118 There is profit in all the Duties which God enjoyns us 219 Whatsoever we undertake in obedience to Gods Command shall not want effect 220 Gods Sanctions are certain as well of Judgment as of Mercy 221 Though God hath freed his children from eternal death yet he hath left them under the sentence of temporall death 222 Mens bodies are base every way c. 223 The disposing of mans life is in Gods hand 224 Death is certain to all men ibid. The Judgments of God are Just and Equall in all things 225 Verse 20. God leaves not his Children without means to support them 226 The Grace which God works in his Childrens hearts is Faith 227 Gods Promises must be embraced by Faith 228 A godly man must be careful to preserve memorials of great mercies 229 It is fit in giving Names to make choice of such as may give us something for our direction ibid. Verse 21. The Cloathes that we wear are Gods provision 230 Necessary Provision is as much as we can look for at Gods hand 231 Our Cloathes are borrowed from other Creatures ibid. Verse 23. God withholds from us many Blessings for our good 233 When men have broken out into one sinne they are in danger to fall into another ibid. God oftentimes prevents mens falling into sin 234 The surest way to prevent mens falling into sin is to be far from the Allurements that entice them unto sin 235 Men are naturally apt to think themselves safe in the performance of outward acts of holy Duties ibid. God cannot endure the defiling of his Ordinances 237 No Blessing so firmly assured to us whereof sin may not deprive us 238 Mens Dwellings and Employments are both assigned by God 239 God leaves Remembrances to mind us what we are 240 Verse 24. Gods Judgments are to be remembred carefully 241 God loves to leave Monuments both of his Mercies and Judgments ibid. In searching into Gods Judgments our care must be to observe the Cause of them 242 The best of Gods Servants have need of the Terrours of his Judgments ibid. It is a great help to be informed by sense of those things that are to work effectually upon our hearts 243 The Angels themselves are ministring spirits for the good of the Saints p. 244 There is no means to escape Gods Justice if men walk on in a course of Rebellion against him ibid.
with him would do something in this kind it could not but be very acceptable to the godly of this Nation For surely the Long and Various Experiences of such a Captain in the Lords Hoasts such a Veterane in Christs Service must needs yield much matter of Comfort and Profit when we shall come to the notice of them If this Book had proceeded from a meaner and more obscure hand it s own Worth would have sufficiently pleaded for its esteem and the Observations with their Prosecutions being every where so Solid and Judicious could not but be very Savoury to a gracious appetite but coming from such an Hand and as the product of some years Serious Meditations certainly it will find much acceptance with Christians abroad As much of it as my leisure would permit me to peruse gave me such refreshing as I could not but heartily desire the publication of it and doubt not but it will be judged as usefull a Tractate as hath been set forth in these last years This being signified I subscribe my self Thine in the Lords Work Tho Manton A COMMENTARY UPON THE FIRST CHAPTER Of the First BOOK OF MOSES called GENESIS THe Hebrews give the name unto this as they do likewise unto the other four Books of Moses that follow from the first words wherewith the book begins in their Language and call it Bereshith which in our Tongue we render In the beginning As for the name Genesis it was given by the Greeks and signifies Generation or Begetting pointing at the Most eminent Subject which the Book handles the Creation or Generation of the World From the Author that penned it it is called Moses his Book as our Saviour in like manner calls Exodus his book Mark 12.26 And because Moses is the Author of the four next Books that follow for distinctions sake this is called his first Book This Title of the Book challengeth our best Attention 1. From the Authour Moses graced 1. with the honour to be the first Pen-man of holy Scripture 2. with the priviledge to be Gods familiar with whom he was pleased to confer mouth to mouth Numb 12.4 3. With the Title of the first Instrument employed by God for the founding of the Church and State of the Jewes And for that cause of so honourable a name and memory amongst that people that God thought fit to conceal his Grave for the preventing of Idolatry in succeeding Ages as most Interpreters conjecture out of Deut. 34.6 2. From the subjects which the Book handles being the most eminent and remarkable in themselves and most nearly concerning men to know and the most difficult to be found out of all things that can come within the compasse of humane knovvledge Namely the Creation of the World the Fall of Man and his Restitution by Gods goodnesse vvith the Estate into vvhich he is restored the propagation of mankind and peopling of the World the Founding the Church and the Infancy thereof things unheard of and unknovvn amongst the Heathen described and recorded in no other Writings in the World but onely in this Sacred History Of the Authority of Moses his Writings IT cannot be denyed that the Writings of Moses have the same Authority with the rest of the holy Scriptures being delivered as the rest of them were by the same Divine inspiration of the Holy Ghost And yet withall these Five Books of Moses may in some respects be conceived to gain some kind of praeeminence above the rest of the Scriptures seeing that they are not only the first in order but in some sort the Fountain containing the summe of those holy Writings that follow For the histories of the Old Testament are for the most part but as so many instances of the fulfilling of the several Sanctions of the Law delivered by Moses as well in Judgment as in Mercy And the Writings of the Prophets are but applications of the Law and the Sanctions thereof to particular places times and persons interlaced with divers Promises the Heads whereof we find in these five Books And the Books of the New Testament contain for the greatest part the relation of those promises of Grace first recorded and set out by Moses and after repeated and enlarged by the Prophets to which use our Saviour applyeth them both Luke 24.27 44. together with a clear and full unfolding of that state of Grace into which we are restored by Christ shadowed out in a great part by Types in the Law of Moses Hence it is that in many of the Writings of the Prophets and much more in those of the Evangelists we have the Books of Moses so often cited and thereby the Authority of them the more fully established and confirmed Now as concerning the Means by which Moses might get the knowledge of the things which he relates in this First book of his whereof all were acted before his time and some as namely the Creation of the World before all mens times if we suppose he had no help of any Records to inform him which the Church might then have though they be now lost or if we make no great account of the Tradition of the Fathers whose memories were the Registers of the Church before the Scriptures were written Notwithstanding it sufficeth that the same Spirit that guided his hand in writing withall informed him fully and infallibly of those Truths which he was to leave upon record to posterity And yet we must take notice that all that is contained in the four Books following except the histories of his own Life and Death were confirmed unto him by his own knowledge and experience his own eyes and eares being witnesses of all that he writes A circumstance from which some of the Evangelists and Apostles justly challenge credit unto that which they deliver Luke 1.3 1 Joh. 1.1 The Division of this Book of Genesis THis Book of Genesis contains as it evidently appears by casting up the particulars of the times mentioned therein an history of 2368 years Namely from the Creation of the World to the Flood 1656 years from the Flood to the Birth of Abraham 252 years and from Abraham's birth unto Joseph's death which closeth up the Book 360 years And it seems naturally to divide it self into Two unequall parts containing in them the Histories 1. Of the Creation of the World Cap. 1. 2. Of the Administration and Government of it especially of the Church of God therein unto the end of the Book The Government of the Church is described unto us in a twofold estate of Mankind 1. In the state of Innocency before mans fall Cap. 2. 2. In the state of Corruption In and After his fall And that also 1. Before the Flood unto the end of Cap. 6. 2. In and After the Flood and that likewise of the same Church 1. Scattered over the whole World to the end of Cap. 11. 2. Founded in Abraham's Family and Posterity till Joseph's death to the end of the Book CHAP. I.
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
alone being prefixed before the Lawes that are mentioned afterwards gives us just occasion to take special notice of the Right which God had to dispose of all things according to his own Will and to give them what Lawes he pleased seeing all of them being the works of his own hand and therefore his Own by the strongest Title were consequently to be ordered by him as he pleased So that out of this order observed by the Holy Ghost in this Narration we may 1. Observe He that gives things their Being may Dispose and Order them as he will Observ 1 THe Master gave What and to Whom he pleased because it was his Own and therewith stops the mouthes of all that quarrelled at his unequal dealing Matth. 20.15 Upon that ground God may order all things as he pleaseth as indeed he doth whatsoever he pleased in Heaven and Earth Psal 115.3 because all is his Own and none hath given unto him first nor consequently can claim any thing of him Rom. 11.35 nor limit him in any respect God cannot wrong his own Creatures no though he should destroy them much lesse when he doth Command or prescribe unto them as for the former reason so withall because his Will is Just 1. Let it cease all our murmurings in Afflictions Job 1.21 much more in duties of Obedience If Saul must obey because God made him a King 1 Sam. 15.1 much more must we obey because God made us Creatures and gave us our Being St. Paul upon this ground stops every mans mouth that reasons with or answers again unto God that God may do with his own what he will much more and by a juster right then the Potter may frame his clay into what fashion he will 2. Let no man go about to rule or prescribe unto others according to his Own will because no man can say that he made them by his Own Power nor consequently can justly challenge this unto himself May I not do with mine own what I will Let all Humane Power be bounded by the Will of Him whose all things are and from whom the Authority that men challenge unto themselves is derived which also they receive from Him with such limitations as he was pleased to bound it withall and no farther Moses contents not himself to say These are the generations of the Heavens c. but thinks fit to adde withall In the day that the Lord God made the Earth c. VVhence 2. Observe Whensoever we mention and remember the Being of the Creatures we ought withall to set before us and remember Him that made them Observ 2 AS David doth Psal 8.3 having mentioned the Heavens he in the next clause calls them the work of Gods singers and having taken a surview of all Gods works and the wonderful order in which he hath disposed them he calls them all Gods manifold works made in Wisdom Psal 104.24 VERSE 5. BEfore it was And by and by after Before it grew that is when it had yet no Being God made it and gave it that Being which it hath Nor caused it to rain He proves that God made the Herbs and Plants because before they were there was no other means by which they might be produced according to the course of nature neither the Influence of the Heavens nor any humane Culture VVhence 1. Observe Every Herb and Plant upon the Earth is Gods Creature Observ 1 SEE Chap. 1. Ver. 11. Observ 3. 2. Observe Not only the Mercies of God in General but every Particular Blessing must be taken notice of as coming from God Observ 2 NOt only the Blessings themselves but besides the means by which God conveighs them unto us and the measure in which he bestowes them with every other considerable circumstance belonging to them Thus God himself recounts them by Particulars Levit. 26. Deut. 28. both every kind of them and the Particulars of every kind that so he might have a cloud of witnesses to testifie for him and to affect our hearts the more The Argument by which Moses makes it appear that those Herbs and Plants were Created by God because there was no other means by which they might be produced warrants us to 3. Observe That which is brought to passe without Ordinary Means must needs be wrought by the Hand and Power of God Himself Observ 3 AS Nebuchadnetzars stone which was cut out without hands Dan. 2.45 was a Kingdom set up by God Himself ver 44 In like manner those effects which are wrought beyond the power of the means must needs be acknowledged to be the acts of a Divine Power as when Gideons three hundred destroyed the huge Host of the Midianites it argued that the sword of the Lord was there as well as the sword of Gideon Judg. 1.18 Let us so take knowledge of it and that with admiration in all such events as fall out either without or beyond the Power of Ordinary means When the Israelites had bread to satisfie them without sowing it was God that fed them as he did Moses when he had strength supplyed unto him 40 dayes without eating or drinking So in the very ordinary course of nature when our life is renewed and continued by dead things and strength encreased by weak things things impossible to nature we must acknowledge that he hath His hand in those works who is above nature Note Moses shewing that there fell no Rain on the earth to make the Herbs and Plants to grow tells us that God had not caused it to rain upon the Earth as if he had said It had not rained on the Earth Whence 4. Observe There can be no Rain on the Earth unlesse Godsend it Observ 4 HE causeth it to come both for Judgment and Mercy Job 37.12 13. and prepares it for the earth Psal 147.8 Therefore he promiseth it Deut. 11.14 28.12 and he keeps it back at his pleasure Amos 4.7 and then none can give it Jer. 14.22 whence the Apostle tells us that the giving of rain was a witnesse for God unto men Act. 14.17 and his people are justly taxed that they did not take notice of it and acknowledge it Jer. 5.24 Let us then seek it at his hand as Elijah did 1 King 18.42 and thank him for it that we may work his fear into our hearts Jer. 5.24 who only can give it and if he should withhold it for any long time might starve the whole Earth as he had near done the Land of Israel 1 King 18.2 5. Moses proves that God made the Plants and Herbs because the Means by which they are ordinarily produced and cherished were wanting the first and principal whereof he names to be the Rain Whence 5. Observe It is by Rain from Heaven that all the Herbs and Plants on the face of the Earth do grow and are nourished Observ 5 BY it God waters the ridges of the earth and blesseth the springing of the fruits thereof Psal 65.10 The Heavens must hear the
taken away Eph. 2.8 9. and that he that rejoyceth may rejoyce in God alone 1 Cor. 1.31 who as he loves us first so he seeks us first Isa 61.1 and recovers us oft when we go astray whence the Prophet begs that favour from him Psal 119.176 A mercy sufficient to astonish us if we consider 1. The infinite distance between God and his creature which he abaseth himself to look upon Psal 113.5 6. 2. The little that he hath of any man or his service Job 35.7 3. The unconceiveable dishonour by which we have provoked him in going a whoring from him Jer. 2.12 4. The infinite price by which he hath purchased our peace 1 John 4.9 5. The manifold effectual meanes by which he labours to bring us back to himself Let this manner of Gods dealing with us be an effectual meanes to move us to deal in the same manner with our brethren 1. Willingly accept though we have been never so farre provoked peace with such as sue for it and seek it at our hands Luke 17.4 2. Seek peace follow after it although it be not offered 1. Rendring to them who have wronged us good for evil Rom. 12.14 and praying for them that persecute us Mat. 5.44 2. Making them offers of peace Psal 120.7 yet with such Christian wisdome that we neither encourage them to do us further wrong by shewing any weaknesse of spirit nor give them occasion of justifying themselves in that which they have done already The voice by which God gave Adam and Eve notice of his Presence whether it were a Thunder or some Whirlwinde or what else was questionlesse a voice full of terrour or representing in some measure the Power and Majesty of him with whom they had to do This is indeed Gods usual way to possesse the hearts of men with reverence and feare before he begins to deal with them So that we may hence 3 OBSERVE God when he deales with men delights to be hearkened unto with reverence and feare Observe 3 TO this end he prepared his people by thunder and lightening the sound of a Trumpet before he delivered them his Law Exod. 19.16 Thus he amazeth Elijah by a strong winde an earthquake and fire before he speaks with him 1 Kings 19.11 12. In like manner he speaks to Job out of a whirlwinde Job 38.1 and amazeth and smites Paul to the ground before he reasons with him And this he doth partly for preserving of his own honour that he may be apprehended to be as he is full of Majesty and partly that he may by this beat down the hearts of his servants that the words which he speaks may take the deeper impression in them Let it move all men when they come into Gods Presence either to hear his Word publickly or to reade it in private especially when we draw near unto him to poure out our soules before him in Prayer or in examining our hearts before him in our Closets to set him up before and to fill our hearts with the apprehension of his Majesty Power and Holinesse as we are advised Eccl. 5.1 2. that our hearts may be brought to tremble at his Word Isa 66.2 and may stand in awe even when we commune with him in our hearts as the Psalmist directs Psal 4.4 God might as well have appeared in flames of fire as have given notice of his presence by this voice so that their spirits within them might have been wholly swallowed up and their hearts have died within them as Nabals did but he tempers the terrour of his Majesty so far that they might tremble and be humbled but not affrighted or distracted out of which dealing with Adam and Eve here we may 4 OBSERVE God in representing his Majesty to men so deales with them that he may humble but not confound them Observe 4 THus he dealt with his people when he gave them the Law Deut. 5.28 and in hearkening to treat with them by Moses Thus he dealt in reasoning with Job chap. 42.6 and with the children of Israel in treating with them after they had provoked him by asking a King 1 Sam. 12.18 and this course he holds not only with his owne children whom he desires only to instruct and reclaim that he might not destroy them but sometimes even with wicked men as appeares in Cains example Gen. 4. that he might manifest his patience and long-suffering towards them that the world may justifie him in the way of his judgements Although at other times he overwhelmes them with terrours as he did Judas and shall deal with all the rest of the wicked at the last day Let all men acknowledge the riches of Gods mercy 1. In dispensing his Word by the Ministery of men and not of Angels whose presence might affright us and that too in such a manner that whereas it is in it selfe like an hammer Jer. 23.29 mighty in operation through God sharper then any two edged sword 2 Cor. 10.5 able if it were set on by the strength of his hand to break the heart in pieces yet is so tempered in the dispensation thereof by men like unto our selves and therefore sensible by experience of humane infirmities that it only pricks the heart as Acts 2.27 but cuts it not in pieces 2. In the terrours of conscience which being in themselves unsupportable Prov. 18.14 yet are so moderated unto us that though we be perplexed we are not in despair 2 Cor. 4.8 burned but yet not consumed like Moses his bush Exod. 2.2 walking safely in the midst of the flames of fire with the three children Dan. 3.25 3. In afflictions which God layes on us in such a measure proportioned to our strength 1 Cor. 10.13 that they only purge us but do not destroy us Isa 27.8 9. The place where God arraignes our first Parents and calls them to account for their sinne is Paradise that Garden of delights which God himself had planted and bestowed on our first Parents for their pleasure Whence 5 OBSERVE God many times calls men to accompt and proceeds in judgement against them in the midst of their delights Observ 5 THus he deales not only with wicked men upon whom he casts the fury of his wrath while they are about to fill their bellies Job 20.23 as he did upon the murmurers even while the meat was yet between their teeth Psal 78.30 31. and on wicked Belshazzar in the midst of his great feast when they were drinking their wine when God wrote the judgement that he had passed on him on the wall before him Dan. 5.5 26 27. But sometimes even with his own children whom he troubles now and then in the midst of their prosperity as he did David Psal 30.6 7. whether by casting troublesome thoughts inwardly into their mindes Thus Job was not in safety nor at rest in his greatest peace Job 3.26 Sometimes laying his hand upon them in their estates or bodies as he dealt with Job afterwards And this he may
Rom. 1.16 but to Conversion too 2 Cor. 10.5 Let all men then in any troubles of minde occasioned whether by any outward distresses or by inward terrours have recourse to the Word out of it searching into the causes of Gods wrath the duties which it requires of us for our reformation the meanes of our reconciliation the hopes and encouragements which we have from thence if we seek it in sincerity remembring 1. That this is Gods Ordinance wherein he hath both discovered his will unto us and annexed unto it the power of his Spirit to subdue every thought in us to the obedience of Jesus Christ 2. That it is the only meanes to bring unto God his due honour by bearing witnesse to his truth in his Promises and to his righteousnesse in his Lawes and to his Authority in submitting to his directions When the Lord goes about by examination to bring Adam to a free confession of his sinne he calls him by his name that his heart might be affected the more when he understood thereby that the businesse in hand concerned himself in particular Whence 2 OBSERVE The way to get our hearts affected with what we heare is to apprehend our selves to be spoken unto in particular Observe 2 EIther by name which is fit to be done in private admonitions as Nathan tells David Thou art the man 2 Sam. 12.7 Or in the publick Ministery of the Word when men are pointed out by their degrees or particular callings as the Prophets oftentimes direct their speeches to the Princes the Priests the Prophets John Baptist in his Sermons addresseth himself to the publicanes and souldiers and our Saviour more plainly singles out the Scribes and Pharisees in such cases any man of that calling should conceive himself to be meant in particular So likewise when the evils of the present tiems are described in a particular manner he that comes in the while should take himselfe to be meant and the secrets of his heart to be discovered 1 Cor. 14.25 So likewise when any duty is laid before him and the way wherein he should walk is pointed out when he turnes aside to the right or left hand to use the Prophets expression Isa 30.21 every man ought to think himself charged in particular as if he were named And as this is the duty of every hearer so should it be the care of every Minister of the Gospel in dispensing the Word so to divide to his hearers their several portions that every one may take unto himself that which properly belongs unto him that his conscience may be so awakened that the judgment passed upon his person or estate may be discerned by him as directed to himself in particular as if he had been mentioned by name Thus it must be 1. Because self-love is so rooted in us that we sleight and make little account of those things in which our selves have not a peculiar interest 2. Because it much advanceth Gods honour 1 Cor. 14.25 when by such particular discoveries and directions it is made manifest unto us that God oversees all our wayes and takes care of our estates in particular which cannot but work in us both fear and care and confidence Thus then we see that Adams flight and endeavour to hide himself from Gods presence availes him little God sees and findes him out where he is and calls him by name out of his lurking hole and brings him before him Whence 3 OBSERVE Those that endeavour to flie from God yet can by no meanes shift themselves out of his Presence Observe 3 AS the Prophet David testifies Psal 139.7 they can neither hide their persons nor any of their works though they do them in the dark as is manifest in the examples of Cain Achan Gehazi Ananias and others which that men may know that God sees at present he sometimes discovers even to men Ezech. 8.12 as in the examples before-mentioned but without doubt shall discover openly hereafter when every mans work shall be made manifest 1 Cor. 3.13 and every secret thing Eccl. 12.14 so that they that are otherwise cannot be hid 1 Tim. 5.25 It must needs be so 1. Because Gods Presence fills all places nay he is In and Thorough all Ephes 4.6 So that all things are naked in his sight Hebr. 4.13 2. It concernes the Judge of the world to do right which he cannot do unlesse all things be manifest to him that he may render to every man according to his deeds that he may be justified when he is judged Let it then be every mans care and wisdome to take hold of Gods strength to make peace with him as himself adviseth us Isa 27.5 seeing he cannot be 1. Resisted Isa 27.4 2. Nor escaped Jer. 25.35 3. Nor entreated 1 Sam 2.25 4 Nor endured Isa 33.14 Who though he seem to passe over mens wayes without observation for the present yet shall one day set mens sins in order before them Psal 50.21 and bring to light the hidden things of darknesse 1 Cor. 4.5 so that a man endeavouring to flie from him loseth his labour encreaseth his sin hindereth his peace and flies from his own happinesse The special thing that God aimes at in this question when he askes him Where art thou as hath been shewed is not to enquire of him that which he saw but to draw from him something that Adam desired to conceal which was the cause that moved him to be there that he might by that meanes when he had sinned draw him to a free acknowledgement and confession of his sin that so he might clear God and condemn himself Whence 4 OBSERVE God loves a free and voluntary acknowledgment of sinne from his children when they have trespassed against him Observe 4 UNto which he hath promised pardon Prov. 28.13 and cannot but performe it in righteousnesse 1 John 1.9 and doth to his children 2 Sam. 12 13. which David acknowledgeth with great thankfulnesse Psal 32.5 a patterne of such an acknowledgment we have Psal 51.4 The reason is 1. Because it brings God most honour when we clear him and take the blame unto our selves See Josh 7.19 whereby every mouth is stopped and his wayes acknowledged and his judgements to be just in visiting mens transgressions upon them and his mercies infinite in sparing men upon their repentance 2. It most justifies our selves when we condemn our own ways and actions 2 Cor. 7.11 and are grieved in our own hearts and ashamed of our folly in the errours of our wayes Let us then make it our daily practice as we sin daily to sue out our pardon by a free and full acknowledgement of sin before him whom we have offended as the meanes 1. To free us from the judgement of God 1 Cor. 11.31 2. To increase our watchfulnesse for time to come 3. To improve our love to God in Christ by his often pardoning of our sins 4. To quicken us the more to cheerful obedience when we know we serve a God
and very great change as we shall see hereafter The curse might cause a change in the Serpents going not by altering the kinde of her going from stepping to creeping but by appointing it another part of the body to go upon then that which it went upon before For the emphasis seemes to be in Belly not in Go which Moses expresseth here by the word Telech which is of general signification and extends to any kinde of moving forwards whether by stepping creeping swimming or any other kinde of motion Now if God had given the Serpent a kinde of motion different from that which it had before it may be probably conceived that Moses would have expressed it by such a word as might signifie that difference This therefore seemes to be the most likely conjecture that before the curse the Serpent moved forwards upon the hinder part of her body with the breast and belly and head erected whereas now it creeps on the whole length of the body which conjecture may be strengthened by these arguments First we see that Serpents at this day upon occasion as when they assault a man or the like for a time raise up themselves upon the hinder part of their body so that the former part of it stands upright why may we not conceive then that before their strength was weakened by this curse they might do that alwayes which now they can do for a shift Secondly if we allow the Serpent such a manner of creeping with the former part of the body erect we may more plainly see the reason why Satan made choice of the Serpent in tempting the man for the subtilty of it which might consist somewhat in altering and changing her going When she was to conveigh her self into the Garden unespied she could apply her body close to the ground when she was to speak to the woman she could raise her self upright and so confer with her as it were mouth to mouth Thirdly we may in this curse discover the equity of Gods judgement upon the Serpent For if the Serpent could apply her self to do mischief unespied good reason she should be accursed to go in that manner ever after so that this curse might point directly at the sinne for which it was inflicted Now these at the best are but conjectures And dust shalt thou eate But experience teacheth that Serpents feed also upon and devoure other small vermine which the Prophet Esay seemes also to imply when speaking of that peace that should be in the restauration of the Church between all creatures he names the Serpent amongst the rest affirming that it should live by dust as the lion should do by straw implying that they both live by preying upon other creatures at present which then they should forbear Some therefore by eating dust conceive that God meanes living hardly as Serpents do which in the winter season living most in their holes get little food to sustain themselves But that is the condition of other beasts as well as of Serpents it seems therefore that this feeding upon the dust is opposed to the former manner of the Serpents feeding upon herbes and fruits after the manner of other beasts for if before the curse she went with the former part of her body erect as we have shewed already then might she be easily able to reach many sorts of herbes and fruits though growing above the ground as other beasts do whereas now creeping with her very mouth upon the earth she must necessarily take her food out of the dust and so lick in some dust withal so that though the dust be not all her food yet she taking all her food out of the dust and licking in the dust with it may not improperly be said to eate dust All the dayes Both thou and all thy kinde hereafter to the worlds end But what had the Serpent deserved being an unreasonable creature and consequently uncapable of any purpose or intention to do evil why is the beast punished for Satans fault who made use of the Serpent only as his instrument to do mischief To that it is easily answered that the derestation and hatefulnesse of sin is so great that it is fit to be manifested upon whatsoever is defiled with it Thus we break in pieces the sword dagge or other instrument of a Princes death dam up a Well in which any man hath been drowned And God himself will require a mans life at the hands of every beast Gen. 9.5 and therefore in his own Law appoints an Oxe that goares any man to death to be stoned Exod. 21.28 This part of the curse if we take the words according to the letter we see most properly belongs to the beast whereof Satan made use for the acting of this mischief Some there are notwithstanding that conceive that under the curse upon the Serpent is shadowed out the curse laid by God upon Satan who being created to look upwards for his Apostasie was by Gods just judgement throwen down to the earth and abased even below the dust and instead of delighting himselfe in God was carried by the inordinate motion of his spirit to exercise himself and to take delight in base and sensual things more vile then dust it selfe which was appointed to be the Serpents food But this curse upon Satan cannot be conceived to be inflicted in this place because it was laid upon him by God before he was an actor in this sinne Only in this that God will not vouchsafe to reason the case with Satan before he layes his judgement upon him 1. OBSERVE God many times will not so much as reason the case with such as he destinates to destruction Observe 1 EPhraim is joyned to idols let him alone Hos 4.17 and Ezekiels tongue must cleave to the roof of his mouth that he may not reprove and the Prophets must not prophecie that men may take shame Mic. 2.6 when God hath once decreed a peoples destruction Thus he dealt with the heathen that had no face of a Church amongst them he suffered them to walk in their own wayes Acts 14.16 only he might and did sometimes call them to accompt before their own consciences Rom. 2.15 as well to keep them within some bounds of civility for peace and orders sake as to give them a taste in present of that gnawing worme that dieth not by which they shall be everlastingly tormented hereafter And well may God deale thus with men seeing he is no mans debtor neither can gain any thing by administring Physick to dead men such as are alienated from the life of God Eph. 4.18 As for his own people whom he hath taken into Covenant with him he brings his judgements amongst them to light every morning though many times the unjust know no shame Zeph. 3.5 as well to win such as may be reclaimed as also to stop mens mouthes that no man might cavil at Gods justice when the obstinacy of men is made manifest in refusing the mercy
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
both within and without to shew us both how vile and of how short continuance we are but study both to walk humbly at present and minde and prepare for our estate hereafter VERSE 24. SO he drove out the man Out of Paradise driving out implies a removing if not by force yet at least in displeasure which is mentioned the second time that we might take the more notice of that judgement of God upon our first Parents in casting them out of this pleasant Garden which he had planted for them And he placed at the East of the Garden of Eden Which in all likelihood was the only way of entring into it otherwise it had been in vaine to stop up one passage and to leave the rest open Cherubims Angels the formes whereof resembling young men having wings to note their incorruptible nature and agility in service were by Gods appointment Exod. 25.18 placed over the Mercy-Seat and being well known by that name unto the Jewes Moses here and other Authors of Holy Scripture use to signifie Angels And a flaming sword By this outward visible signe deterring Adam and his posterity from attempting the entrance again into Paradise which they saw they could not endeavour without running upon their own destruction Turning every way In what manner is not here expressed and therefore not to be curiously enquired into the Holy Ghost being pleased only to intimate that God so cast our first Parents out of Paradise that there should be no possibility for them to returne thither again for ever To keep the way of the tree of life The Seale of the Covenant of works the condition whereof man being now corrupted and weakened by his fall being utterly disabled to performe was for ever to be taken away But by the infinite mercy of God the way unto the celestial Paradise whereof this earthly was but a figure was opened by Christ by the Covenant of grace The double expression of the driving of man out of Paradise seemes to imply that God would have special notice taken of that judgement of his upon him So that we may thence 1 OBSERVE Gods judgements are not to be passed over sleightly but to be considered seriously and observed and remembred carefully Observe 1 PSal 64.9 they made a deep impression on Davids heart Psal 119.120 and wicked men are taxed that they observe them not Psal 10.5 Isa 26.11 Reason 1. They are a great deep Psal 36.6 and therefore not understood without careful observing and searching into them 2. They are instructions to us Isa 26.6 1. Discovering Gods righteousnesse as Psal 58.11 and 9.16 2. Appertaining unto us Luke 13.3 5. 1 Cor. 10.6 7 11. 3. Who are all of us warned by such precedents as being subject not only to the same God but besides to the same Law of Righteousnesse according to which God dispenseth to all men Mercy or Judgement according to their wayes or works without respect of persons Let every one of us 1. Search into Gods judgements comparing them with the rule according to which they are acted with the Prophet Dan. 9.12 13. and enquiring into the cause of them Deut. 29.24 25. that we may justifie God in them Psal 119.137 2. Let us be careful to lay them up in our memories as being performed as all the rest of his eminent works are for that end Psal 111.4 3. Be as careful to apply them to our selves upon all occasions Josh 22.16 17. till our hearts tremble at them Psal 119.126 But why did not God destroy Paradise out of which he had now excluded man for ever so that it could now be of no farther use Certainly it could be for no other end but that it might be a monument of Gods bounty to make him the more sensible of what he had lost by his rebellion So that we may thence 2 OBSERVE God loves to leave monuments both of his Mercies and Judgements for the justifying of himself and the convincing of men of their unworthy carriage towards him Observe 2 THe pot of Mannah Exod. 16.33 the brazen Serpent till Hezekiah brake it in pieces 2 Kings 18.4 the song made by Moses at Gods Command conteining the summe of Gods wonderful mercies to his people and their manifold rebellions against him Deut. 31.19 21. Reasons 1. The tender respect which He hath to his own glory 2. And mans pronenesse to forget Gods administrations towards his people Psal 106.21 3. And the great use that might ought to be made of both Ps 78.7 8. Let us carefully keep by us records of both as to justifie God and shame our selves so to bring our hearts to an holy dependance on him Psal 78.7 and a care to walk before him with reverence and feare all our dayes But withal the particle So in the beginning of this verse may not be passed over as pointing us back to all that went before the sinne of Adam the discovery of it with the conviction of the offendors the sentence pronounced against them and the danger of their falling into a farther sin circumstances all manifesting the justice and equity of God in casting man out of Paradise Whence we may 3. OBSERVE In searching into Gods judgements our special care must be to observe the precedents and cause of them Observe 3 JUdg 5.8 Deut. 29.24 25. Thus God himself sets out the sins of Sodom before he pronounces or executes his judgments on them and that they may be the more clearly manifested he oftentimes over-takes men in the very act of sin as in the case of Corah Dathan and Abiram Numb â—6 31 35. and the peoples murmuring against Moses and Aaron ver 41.46 49. Sometimes in the very judgement he points at the cause of it in the Kinde Instrument Time Place or some other circumstance or more clearly by the mouth of his Ministers Reason 1. This makes most for his honour in clearing his justice which he especially aimes at see Psal 58.11 Deut. 32.4 2. This is the only way to direct and instruct us See Neh. 13.18 Now Adam having so lately found by experience his own folly in hearkning to Satans counsels and having been called to account by God himselfe and so sharply censured by him and withal having the Covenant of grace proposed unto him in Christ one would conceive might be sufficiently served against any temptation of Satan that might have drawn him on to a second sin Yet we see God thinks fit to set before him this terrour of the flaming sword to deter him from attempting to eate of the tree of life So that we may 4 OBSERVE The best of Gods servants have need of the terrours of his judgements to restraine them from sinne Observe 4 THe Psalmist professeth that he made special use of them Psal 119.120 and Joshuah thinks it needful to lay the consideration of Gods jealousie and revenging hand before his people even then when he findes their hearts most pliable Josh 24 19 20. Reason 1. Because the best
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
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
is thus intended for the good of the sinner Unto the Serpent But why to the Serpent being an unreasonable creature and consequently unable to understand what was spoken and therefore could receive no instruction by words First we must conceive that the sentence here pronounced lights not only on the Serpent but on the devil also who set him on work yea the latter part of it principally on him as the cause of the sinne as is intimated in those words Because thou hast done this and that it reacheth both the devil and the beast The words then were understood by Satan though not by the beast and may be conceived to be directed to him under the Serpents name Secondly the words though spoken to the Serpent were chiefly intended for the instruction of the man and woman as our Saviours words directed to the fig-tree were intended to his disciples in whose presence he spake to the tree Mat. 21.19 and indeed the latter part of this censure with which is intermixed the promise of the Messiah cannot be otherwise taken but as a comfort intended only to the man and the woman Because thou hast Thou Serpent as the Instrument and thou Satan as the principal Agent who didst employ him in this action Done this Namely all that hath been mentioned before belied God deceived the woman and by her the man and drewan them both into rebellion against their Creator and thereby into utter ruine both of themselves and their posterity Thus God is pleased to manifest his justice in expressing the cause before he pronounceth the sentence But why doth not God examine the devil as well as the man and the woman before he punish him First God had already his end he was now come to the head-spring of the sin which was the chief thing which he sought after or at least intended to discover Beside it was a vain thing to expect a true confession from the father of lies Lastly God out of favour endeavours the recovery of the man and woman out of their sin by a free confession and sight and sense of their sin but he intends no such mercy to Satan who was already sentenced to everlasting destruction Thou art cursed The words imply more then the decree that the Serpent should be cursed and import a present execution of that decree that the curse should seize upon it at that very instant To curse sometimes signifies to speak evil of another or to wish evil to him in this sense we are forbidden to curse the ruler of the people Exod. 22.28 that is to speak evil of him or to wish evil to him And even in this sense the Serpent is cursed by man and spoken of with detestation and despite and wished to destruction by all men But cursing out of Gods mouth implies more then that an inflicting of all manner of evil upon any person as Deut. 28.20 the Lord threatens for their rebellion to bring upon this people cursing and vexation in all that they put their hand unto So that curse of our Saviour on the fig-tree Mark 11.21 was the present drying up and withering of the tree This curse was indeed inflicted on the true Serpent really as far as it was capable of it as appears by the particulars following neither can be applied to Satan properly although it be true that he above all other creatures is accursed both by God and man Above all cattel That is above all tame beasts for so the word Behemah in the Original being opposed unto Chaiath as it is in this place properly signifies as it doth also in other places of Scripture where it stands in like opposition although where there is no such opposition it signifies any beast indifferently Evident it is that no creeping thing is comprehended under that name whence some conclude that because the Serpent both here and in the first verse of this chapter is compared with foure-footed beasts therefore the Serpent before this curse went upon foure feet as other beasts do But this argument is of small force seeing God might both here and there compare the Serpent with creatures of any other kinde to enlarge the comparison there that it was more subtile here that it should be more miserable then any other beast whatsoever tame or wilde And above every heast of the field That is above every wilde beast thus by a sufficient distribution of beasts into their kindes wilde and tame the Serpent is pronounced not only more cursed then any of them were in their Creation but then now they are even by mans fall the whole creature is made subject to vanity This curse therefore laid upon the Serpent is not only a branch of the general curse which sin hath brought upon all the creatures but a peculiar curse upon this creature above them all Upon thy belly shalt thou go All creeping things go upon the belly as Moses implies Lev. 11.42 where he makes going upon the belly the difference between creeping things and those that go upon their feet the Septuagint here render it belly and breast to expresse the Original Gechon more fully which properly signifies the belly of a Serpent whose belly and breast seem to be all one But seeing going upon the belly is here laid upon the Serpent as a curse It gives occasion of dispute whether the Serpent went upon the belly before it was cursed or nay A question neither very easie nor necessary to determine Only it seems not probable that God by the curse altered the shape or parts of any creatures body but only the perfect and healthy temper the strength regular use and perhaps as in man the comelinesse of the parts So that the conjecture of some seems to be very bold and groundlesse that imagine the Serpent to have been created with feet at the first which they conceive to be taken away by the curse Again neither is it probable that the curse should bring upon the Serpent no change at all although it brought not this change and therefore that the curse brought no alteration upon the Serpent in her going at all It is most probable that when he cursed the Serpent above all other creatures he left some discernable mark of that curse upon it above the rest But it is replied that there needed no alteration at all to make it a curse seeing mans nakednesse by sin became shameful which was not so before without any alteration of the body and the labour is now a curse which before the fall was not so To which it may be easily answered First that in the shame of nakednesse there 's a change although not in the parts of the body save that even mans body it selfe hath not a presence so graceful and full of majesty since the fall as he was before yet in the affections of the minde in which only shame consists Secondly in mans labour which now becomes part of his curse and was not so before there is an evident