withhold his blessing from the creatures that should be for our service as we with-hold from him our service of obedience which we owe him by our Covenant Now if we compare this curse which God layes upon the earth for Adams sake with the sin for which he inflicts it we have a fair ground from thence to 2 OBSERVE As we are more or lesse serviceable unto God so we may expect that the creature shall be more or lesse serviceable unto us Observe 2 OF this we have ground to assure our selves upon Gods own Decree Deut. 28. Lev. 26. if we lay the blessings and curses there promised and denounced to the duties and sins there commanded and forbidden See Psal 81.13 16. Reason 1. Gods blessing upon the creatures is that only by which they are made useful unto us now God in justice can do no less then recompence all men according to their deeds Isa 59.17 18. Psal 62.12 and that not only in that great day of judgement but even at present and in outward things that men may see and acknowledge it as Psalm 58.11 2. Neither is there a meanes more effectual to prevaile with men in general to walk in a course of obedience then when they finde all the creatures against them in a course of rebellion Let it be one though not the chief of our motives to look carefully to our wayes if we hope to have any comfort in any thing that we enjoy or successe in any thing we take in hand It is a motive by which Eliphaz perswades Job to make his peace with God that the creatures should be at peace with him Job 5.23 24. It is true that the love of Christ should constraine a godly man and his authority over his own creatures especially his redeemed yea and his own Covenant should compel him to walk in obedience notwithstanding even the best need encouragements by experience and that even in outward things to hold on in that course which they finde so profitable to them every way It is observable that although Adam by his rebellion had forfeited that grant of God in which he bestowed on him the herb of the field for his food yet he is pleased here to renew it unto him although with some abatement Whence 3 OBSERVE God makes good his promises by which he hath engaged himselfe unto us though we faile in our Covenant by which we are engaged unto him Observe 3 SEe Psal 78.37 38. and 89.32 33 34. 2 Tim. 2.13 Reason 1. Gods promises are founded upon his own goodnesse and truth which cannot faile Psal 119.89 90 160. 2. God knew before-hand what we are even before he engaged himself unto us See Psal 103.13 14. 3. And if he should take advantage of every forfeiture he must necessarily undo his children who trespasse daily against him 4. And hath therefore given his son Christ to take away our sins if we hold fast the Covenant and do not wickedly depart from it though we faile many wayes 1 Joh. 2.1 2. 1. Let this kinde dealing of God with us be an encouragement unto us to go on cheerfully in his service being so good a master nay more kinde then a tender father Psal 103.13 Isa 49.15 howsoever wicked men blasphemously traduce and slander him Mat. 25.24 and whose service we finde so easie 1 John 5.3 Honourable and fruitful every way See Rom. 6.21 22. both at present and hereafter howsoever wicked men who are haters of God would perswade the world that there is nothing to be gained by it Job 21.15 2. And let us deale with our brethren as God deales with us 1. Look upon their errors and failings with compassion as the Lord looks upon ours as Christ represents it in that parable Mat. 18.23 and thereupon continue our love towards them and care of their good if they fail in their duties towards us Notwithstanding if we compare this renewed grant with that first grant which God makes unto Adam Gen. 1.29 we shall finde that although the same be granted in substance yet it is with a great abatement in the extent of it There he grants him all herbs and fruits upon the face of the earth within which Paradise must be necessarily included here he grants only the herb of the field he meanes without Paradise out of which Paradise is excluded from whence he was now to be cast out Now although Paradise was but a smal spot of ground in comparison of the world yet weighing the variety and choicenesse of the fruits thereof the losse was very great in comparison of that which was now left unto him Whence 4 OBSERVE Though God when he pardons our sinne restores us his blessings which we forfeited thereby yet we enjoy them with some diminution and abatement Observe 4 IN outward blessings God indeed hath restored us our lives but not that perfect constitution of body that Adam enjoyed before his fall which freed him from sicknesses and infirmities We are restored to the dominion of the creatures but those subject to vanity Rom. 8.20 neither so fully submitting nor so useful and serviceable unto us as they were in their first Creation In the inward man it appeares much more evidently we are indeed renewed in knowledge after the image of him that created us Col. 3.10 but that is in part only 1 Cor. 13.12 whence Agur complaines of himself that he was even bruitish Prov. 30.2 And our new man is created after God in righteousnesse and holinesse but so imperfect and with such a mixture of corruption that Saint Paul complaines that he carried about him a body of death Rom. 7.24 so that we have all of us just cause to acknowledge that we are all as an unclean thing Isa 64.6 Reason 1. It was needful to have every way some continual remembrance of sin that we might be the more abased in our selves and more sensible of Gods mercy both in supporting us in our weaknesse and pardoning us in our failings 2. It is besides for Gods honour that there should remaine some monument both of his justice and mercy Let it then move every one of us to make use of the sicknesses and distempers of the body of the unserviceablenesse of the creatures much more of the stirring of lusts within us rebelling against the law of our mindes and leading us captive unto sin yea of the blindnesse and ignorance of our hearts to bring our selves to greater detestation of sin a more careful watch over our own hearts that we may avoid or suppresse all motions thereunto a greater abasement and humbling of ourselvs in the sight of God that we may work out our salvation with feare and trembling and lastly may be stirred up to a more earnest longing after heaven where sin being removed from us we shall enjoy all things in their full perfection VERSE 19. IN the sweat of thy face With hard labour which causeth both sweat and wearinesse wheras his work in Paradise was easie and
God puts into mans heart against Satan For as the corrupting of mans heart was by closing with Satan hearkening to his suggestions and embracing his counsels and directions by which his heart was wholly taken off from God so the purging and sanctifying of his heart must begin in abhorring Satan and all his counsels and principles which being once wrought in him he was prepared to close with God again Whence 4 OBSERVE God sanctifies all those whom he saves Observe 4 FOr by faith we are saved Eph. 2.8 and faith purifies the heart Acts 15.9 This indeed is Gods Will even our sanctification 1 Thes 4.3 intended by Christ when he gave himself for his Church Eph. 5.26 27. that through sanctification he might bring it to glory as he there speaks and by God himself who hath chosen us to be holy Eph. 1.4 and to salvation thorough the sanctification of the Spirit 2 Thes 2.13 Reason 1. We can otherwise have no communion with God who will be sanctified in all that come near him Lev. 10.3 2. Neither can we without it be partakers of Gods glory which especially consists in holinesse Exod. 15.11 3. Neither could it any way stand with Gods honour to delight in any but such as are holy as he is holy It is indeed a great comfort to all that are godly who groan under the burthen of those pollutions and defilements which yet cleave unto them Rom. 7.24 that God will purge them more and more till he have made them without spot or wrinkle Eph. 5.27 and withal an effectual motive to quicken our endeavours in fighting against our lusts and labouring to mortifie our corruptions wherein we know we shall get the Conquest at last by the Power of the Spirit of Christ This work of sanctification is pointed at only in one branch or effect of it the hatred of Satan and his seed that is all such as bear his image under which must necessarily be included the rejecting of all his counsels and principles by which the woman had been formerly beguiled and drawen into rebellion against God Whence 5 OBSERVE It is a mark and effect of true sanctification to hate both Satan himselfe and all that beare his image Observe 5 IT is true that even by nature all men have a kinde of hatred of him so far that his very name is feared scorned and abhorred in the world But this seemes rather to be the feare of his power then the hatred of his person as it is manifest because 1. Most men abhor not to bear his image being conformed unto him in infidelity sensual delights carnal and covetous desires pride self-love lying malice and the like 2. They delight in and usually entertain familiarity with his children 3. They embrace his principles are guided by his counsels and do his will and works as our Saviour taxeth the Jewes John 8.44 4. They contend and strive for the establishing of his Kingdome in ignorance and licentiousnesse hating and contending against the meanes and persons that oppose it Wherefore it needs be a work above nature to bring the heart of a man by nature seasoned with his principles to a true and right hatred both of Satan and his wayes manifested in abhorring his image 1. In our selves Original sin with the lusts of it which the Prophet David acknowledgeth with shame Psal 51.4 Paul groanes under as abody of death Rom. 7.24 and they that are Christs have crucified Gal. 5.24 hating especially pride Prov. 8.13 infidelity Heb. 3.12 a rebellious spirit Psal 101.4 2. In all other persons in whom we discover the image of Satan who walk after him as all men do while they remain in their natural condition Eph. 2.2 even as many as walk in unrighteousnesse 1 John 3.10 in the lust of concupiscence 1 Thes 4.5 in the works of the flesh described Gal. 5.19 20 21. who are indeed haters of God Rom. 1.30 and therefore worthily hated of all that are godly Psal 139.21 3. In abhorring all his wayes every false way Psal 119.128 vain thoughts ver 113. lying ver 163. 4. We manifest our hatred of Satan in fighting against him and his instruments and the power of his Kingdome after holy Davids example Psal 101. labouring to bring other men out of his snare 2 Tim. 2.26 5. In waxing zealous for God and his honour contending for his truth Jude 3. for establishing of his ordinances Psal 69.9 grieving for mens breaches of his Law Psal 119 139 1â—8 and delighting in the society of the godly ver 63. These indeed are the fruits of the Spirit and are the undoubted marks of an heart that is truly although not perfectly and fully sanctified The Serpent was at the most but Satans instrument in deceiving the woman the whole plot and suggestions by which she was beguiled were the acts of Satan Yet some conceive that this enmity reacheth to the Serpent too as well as to Satan whose opinion if we embrace we may thence 6 OBSERVE Whosoever truly abhors sinne must needs withal hate the very instruments of evil Observe 6 THe very garment spotted with the flesh Jude 23. As 1. Being in it selfe made abominable being once defiled with sinne 2. And dangerous to us as a meanes to draw us into that evil which we abhor Satan having so far prevailed with the woman as to draw her into rebellion against God by embrating his counsel against Gods expresse Command one might probably have conceived that this had been a likely meanes to continue and increase her familiarity with Satan who had not only begun acquaintance with her but having weakened her by this meanes had the more power to prevaile with her afterwards But God decrees they should now be greater enemies then they had ever been friends and that questionlesse upon that very occasion wherein they had by woful experience discovered the ill successe of hearkening to his counsel Whence 7 OBSERVE Godly men the more they are acquainted with sinne and sinners the more they should and do abhor them Observe 7 HEnce Saint Paul complaines so much of that body of death Rom. 7.23 because he had experience of the powerful working of it in perverting his heart and exhorts the Romanes to yield up their members instruments to righteousnesse because they had trial of sin and found no fruit in it but shame Rom. 6.21 and upon the same grounds disswades men every where from sinful courses because they had experience of them see Eph. 5.7 8. Col. 3.7 8. and that was it that wrought upon the heart of that poor afflicted soule Job 33.27 that the perverting of righteousnesse had not profited him Whence St. Petâ—r judgeth their case desperate who having had experience of sin were now escaped out of it and yet return to it again as a dog to his vomit 2 Pet 2.20.22 and no marvel seeing sin being in it selfe found by experience to be shameful and unfruitful If that experience which is the Mistresse even of fooles themselves
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
bodies and spirits 2. In divers parts of the Earth to temperate the Ayre which is inflamed there by the extream heat of the Sunne 3. To make way for the falling of those sweet and comfortable dewes by which the Earth especially in those hot countreys is much refreshed 4. And to manifest by experience the comfortablenesse of the Light by interrupting and cutting it off daily by the darknesse of the night and so discovering the comfortablenesse of the presence of that glorious Creature by the terrours occasioned by the absence thereof Let no man in Use confound those things which God hath severed in nature by turning day into night and night into day shutting and closing their eyes against the Light of the day by unseasonable sleeping and opening them to the darknesse of the night using the day for their rest and the night for their sports and pastimes surfeiting and drunkennesse chambering and wantonesse a Custom though sometimes countenanced by great examples yet in true estimation preposterous and every way unprofitable and commonly by experience found to be as much prejudiciall to health as it is undoubtedly crosse to Nature The next use of these Lights is to be for signs or Indications of events which are to follow as natural causes are Prognostickes oftentimes of their effects to ensue now seeing God hath among therest appointed them for this end we by warrant may 6. Observ It is not unlawfull by the Stars and Planets to guesse at some events that are to follow Observ 6 WHether certain and infallible as Summer and Winter which God himself hath promised shall never cease Gen. 8.22 And which we constantly and upon good ground expect according to the Revolutions of those heavenly bodies or probably onely as Heat Cold Rain Drout whereof there may be some sleight guesses by the conjunction of those Celestial bodies but more probable conjectures when the effects themselves begin to appear as rain in the skie which is lowring red which our Saviour himself allowes to be a sign of Rain presently to follow Math 16.3 Onely we must take heed that we ground no more but conjecture upon such signs as these Nay beyond all this as we have already intimated although these general Causes work very uncertainly upon things here below yet the conjunctions of the Planets especially in Eclipses though they point not out the particular events to follow in the Persons Places Times Measure and Manner thereof yet they may not unprofitably stir us up to the expectation of some observable events to ensue which experience shewes us to fall out accordingly sometimes Let no man upon this ground undertake by the observation of those Celestiall bodies to guesse at the knowledge of such future events as they were never appointed for neither in their own Nature can foreshew as the disposition of mens minds successe of their affaires Length of their lives kinds of their death Mutations and Periods of Kingdomes and Cities and the like Curiosities which are condemned by God Isa 47.13 and unprofitable to men to busie their heads about seeing Constellations have their operations in such events only as general causes which effect nothing farther then they are seconded by the more immediate working of particular causes 2. The nature of many of them is rather guessed at than distinctly known and consequently our guesse at their operations must needs be very uncertain 3. If their Nature could be fully known yet the Impediments of their Operations partly by the frequent failing of Particular and Immediate causes and partly by the different disposition of the Subjects on which they work are so many that the effect hath an exceeding uncertain dependance on them which the frequent failings of the predictions grounded thereupon doth evidently discover A Third Use of these Lights and Celestial bodies is for the determining of Seasons by which the labours of men and their affaires are directed Thus we see what a stroke God hath by the Influence of these heavenly bodies on things below in all the affaires of men VVhence 7. Observe All especially the chief of the affaires of men are ordered and directed by God himself from heaven FAring and Harvest have their dependance on the Spring Summer and Autumn included under the names of Summer and Wanter Gen. 8.22 all of them appointed by God in their seasons by the Motions of the Celestial bodies The light of the day sets men on work Psal 104.23 then comes the Night when no man can work Joh. 9.4 Fair weather invites men to labour abroad the Snow and Rain seal up their hands Job 37.7 and confine them to their houses Nay much more is the successe and prospering of all mens labours from heaven From thence they are prospered Deut. 28.12 Mal. 3.10 or blasted Deut. 28.23 24. Hag. 1.10 So that Good and Evil are dispensed as it were out of his storehouse that men may know his work Job 37.7 Let all men then have their dependance upon God who onely Ruleth and disposeth of the Heavens Stars yea of the Clouds that let down the rain on the Earth which are turned about by his counsel to do whatsoever he commands whether in Mercy or Judgment Job 37.12 13. He must hear the Heavens and the Heavens the Earth and the Earth the Corn and Wine Hos 2.22 Let us then pray to him 1 King 8.35 as Elijah did 1 King 18.42 Fear him Jer. 5.22 and behold his Metcy or Judgment in all these dispensations Job 37.13 that our hearts may be sometimes quickned to thankfulnesse and at other times be humbled before him The last Use of the Lights is for dayes and years that is for Computation of Times without which neither could we well either give directions for things to come nor take account of things past without such a means of computing Times which must needs cause great Confusion in all mens affaires So that amongst divers blessings which we enjoy from God this rule for the computation of Times is not to be accounted the least VERSE 15. TO give light And not only to have it in themselves Now under this name of Light is included that secret and effectual Influence which those Celestial bodies cast out with their Light upon things here below to make all things fruitful and to cherish the Creatures Upon the Earth Which hath neither light nor life in it self but that which it borrowes from above It is not amongst the least of Gods Wonders that these Celestial bodies should cast out their light and influence at such an incredible distance as we shall see anon Now this Light and Influence which they convey unto the Earth although it be especially serviceable to men yet we find by experience to be a singular benefit to the rest of the Creatures or at least to the most of them We cannot but take notice that this Light which God hath now planted in the Sun was notwithstanding Created before it that it might be the more evident
and abundance But withal kindle in our hearts a longing desire after that One thing which is both Necessary and Sufficient even God Himself communicated unto us in his Son Jesus Christ who alone is unto us a Full and All-sufficient Treasury seeing the very variety of these outward things argue their Insufficiency and Imperfection The second Circumstance by which this Grant of the fruits of Paradise is enlarged is that God gave not the man only the Taste of them but withall the Full and Constant fruition of them to take of them what he pleased either for Necessity or Delight within the bounds of Sobriety without any other limitation or restraint at all Whence 6. Observe Whatsoever God bestowes upon us he bestowes Freely and Fully Observ 6 AL things abundantly 1 Tim. 6.17 Commanding us to open our mouthes wide that we may fill them Psalme 81.10 Satisfying the desire of every living thing Psalme 145. Multiplying his Blessing like the Widdowes oyl 2 King 4. which never ceased till there were no more Vessells to receive it And as he gives largely so He desires that we should satisfie our souls with his Goodnesse Jer. 30.14.25 Freely using his Blessings within the bounds of Moderation but above all things his Desire is that we take of the waters of the Well of Life freely without money and drink and eat and delight their souls in fatnesse Isa 55.2 That we may rejoyce in the Lord alwaies and again rejoyce Phil. 4.4 And this God doth Partly because the bounty of his Goodnesse may be seen the more the more we taste it so many various and divers waies Let our acknowledgments in our duties unto God be some way answerable unto his gifts unto us Free and Full every way that they may be accepted of him who loves a Chearful Giver the rather because we render unto him 1. Of his Own 1 Chron. 29.14.2 Our giving unto him is but Sowing and that unto our selves whereof we receive the increase and that proportionable to our Seed 2 Cor. 9.6 VERSE 17. BUt That is notwithstanding this free liberty which I have given unto you to take and enjoy the rest of the fruits of the Garden you shall not meddle with this Tree Not eat thereof Not for any Evil in the fruit it self which might in it self be as fit for food as the other fruits as it appears Chap. 3.6 Otherwise it could be no tryall of Adams Obedience to forbear that whereof he could make no use Now in this relation of Gods Restraint laid upon Adam we find no more forbidden but the Eating of the fruit of that Tree though the woman in repeating it mentions Touching as well as Eating Gen. 3.3 Whether that Clause were added by God though it be omitted by Moses here or whether the Woman conceived it to be implyed although it were not expressed as conceiving it unfit for them to handle that which they might not Eat it is not much material This is evident that by this abstinence from the Tree Adam was to acknowledge Gods Absolute Power over the Creatures who had therefore free liberty to grant or withhold what he pleased And withall he was to manifest his Subjection unto God to be guided wholly by his Will by abstaining from all that God denied him meerly because it was his pleasure And for this cause God singles out a Tree as Beautifull to the Eye as Delightfull in Taste and good for Food as any of the rest And forbids the man to eate of it to shew that it was no difference in the fruits but meerly in the Will of God which made the eating of the rest lawful and of this One onely Unlawful as we shall see more fully hereafter in the next Chapter For in the day Or very Moment of time for the very Act of sin involves the sinner in the Punishmentt though sometimes the Execution of it may be differred for a while and yet this Judgment here mentioned seized upon our First Parents in the very act of sinning for we find that Folly Fear and Shame besides the corrupting of their hearts within included amongst other Evils in this name of Death took hold on them in the very moment when they tasted the forbidden fruit Thou shalt surely die Dying thou shalt die saith the Originall as before Eating thou shalt eat pointing at the Certainty Continuance and Extent of that death which should seize upon man in case of transgressing under that name of Death Including all kind of Evils Outward and Inward on the Soul and Body Temporal and Eternal Plagues of all sorts on the Outward man and the meanes of inflicting them as Locusts are called a death Exod. 10.7 and Saint Paul calls his outward Afflictions and Miseries Deaths 2 Cor. 11.23 and Infirmities of the body tending unto ending in the dissolution of Nature by separating the Soul from the Body But especially weaknesse and corruption of the Soul in all the parts thereof Blindnesse in the Understanding Rebellion and Perversenesse in the Will Bondage and slavery in the Affections Distemper and Distraction in the thoughts by the fighting of contraries within us Horror of Conscience by the Apprehension of Gods unsupportable and unavoidable Wrath and lastly Eternall Separation from the presence of the Lord 2 Thes 1.9.8 and Delivering over of the Body and Soul to everlasting torments called the Second death Rev. 20.6.14 We have then in this verse set before us a law given to Adam with the Sanction annexed thereunto in both which are divers considerable circumstances to be taken notice of as namely in the Law 1. The person that gives it 2. The Restraint laid upon man thereby 3. The matter wherein 4. The measure how far it reacheth Out of the former of those considered in relation to the person to whom the Law is given even to Adam himself in the state of his Innocency and the perfection of his nature 1. Observe The most righteous amongst the Sons of men Must and Needs to live under a Law Observ 1 NOt so much to enforce him to his duty by any terrour because a godly mans nature by the Renovation thereof being made conformable to the Law and thereby delighting therein and having withall his heart filled with the Love of God by that double band is more strongly drawn on to all duties of Obedience then he can be by any other way in which respect the Law is said not to be given to a Just man because he is a Law unto himself 1 Tim. 2.9 Notwithstanding unto such a person a law is needful 1. For direction for man is unfit to choose his own way being through his ignorance so apt to mistake evill for good neither is any able to find out what is truly good but God alone who is Goodnesse it self and His Will the Rule of goodnesse which none can find out or reveal but himself 1 Cor. 2.11.2 It is needful that by conforming to the Law given us by God we
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
with two fearful evils The first of envy to man to whom he so severely interdicted that which he knew to be so beneficial unto him The second of notorious falshood divers wayes First in affirming that which he knew to be untrue Next in doing it in the delivery of his Law whereas Lawes above all things ought to be Oracles of Truth Lastly in casting this interdiction as a cloak over his envy to man pretending to be tender of his safety in forewarning him of a danger when indeed he used it as he makes the woman believe as a scar-crow to deterre him from seeking his owne good These horrible blasphemies against God involved in this manner of Satans contradicting his truth we ought to observe the more heedfully that we may accordingly proportion and value the hainousnesse of the sin of our first Parents in assenting unto and believing them that we may the more justifie God in the judgements inflicted on them That in that day Alluding again to Gods threatening that in the day wherein they should eat of the fruit forbidden they should die the death and therein not only contradicting God in every circumstance but besides as God by threatening the speedy execution of the curse deterrs man more effectually from acting the sinne so Satan more strongly allures him to attempt it by promising a speedy reward Besides by this meanes he endeavours to gain some credit to his words because it would quickly be tried whether he spake truth or no and therefore it might seem incredible that he would lie in that wherein he might so speedily and certainly be disproved Your eyes shall be opened An ambiguous speech as are all the rest of Satans Oracles which proved true by lamentable experience although in a far other sense then that wherein the devil desired to have it understood which moves the Holy Ghost to expresse the event afterwards in the same phrase affirming that their eyes were opened indeed but it was only to behold their own shame and misery Now in this expression besides the representing of the benefit which the eating of this fruit would bring them Satan chargeth God by the way that he had all this while kept man hood-winked and thereby ignorant of those things which he might and which it concerned him to know In the mean time Satan doth that indeed wherewith he chargeth God falsely and maliciously dazeling the eyes of our first Parents so much with the brightnesse of that glorious condition unto which he promiseth to advance them that they oversaw and took no notice of that large measure of wisedome and knowledge wherewith God had already enriched their mindes in all things that it concerned them to know and thereby so blinded them in this action that they understood not what they went about till they were utterly undone like the Syrians whom Elisha led that knew not whither they went till they found themselves in the midst of Samaria 2 Kings 6.20 And ye shall be as Gods Or Princes or Angels as the same word sometimes signifies Thus having represented unto them the benefit that they should receive by rebelling against God he now enlargeth it by laying before them a patterne of their happinesse wherein they should equal even God himself and by this enflames their hearts and distempers them It may be withal that he conveighs into the womans minde some ground of hope of attaining to this glorious condition seeing they saw a patterne of it in God himself and therefore might hope that it was possible to be enjoyed It is out of question that he casts into her thoughts of discontent against God by representing their condition so far below that which it might have been as he perswades the woman to believe joyned with much unthankfulnesse for that which she had received already at Gods hand the creating of him after Gods own Image soveraignty over the rest of the creatures the planting and free bestowing of that pleasant Garden with all the fruits thereof and the inheritance of the whole world with a desire to rise higher that she might be a match unto God himself Knowing good and evil Whether he alludes to the name given to that tree given by God himself it is not certain if he do it is to strengthen what he had before affirmed that God knew well enough the vertue of that tree as appears in the very name which he had given it The Promise it self which Satan makes is frivolous if it be duly weighed Good they knew already and what could they gain by the knowledge of evil wherewith they had nought to do We have then here laid before us in brief that temptation by which Satan foiled and without Gods infinite mercy had for ever ruined our first Parents with their posterity as will appear in the sequel and it is by Moses only briefly pointed at and not displayed at large and is therefore by us to be scanned and searched into the more exactly Partly because it nearly concernes us to know the meanes by which all those evils under which all mankinde labours unto this day came first into the world especially seeing those Engines wherewith Satan assaulted our first Parents are the patternes according to which all the rest are forged wherewith he fights against us continually even to this day And partly because we may be assured that this temptation was the Divels master-piece wherein it concerned him to make use of the depth of his policies as having to encounter an adversary First made perfect in wisdome and holinesse and withal filled with Gods love kindled and confirmed by so many fresh experiments of his superabundant favours and mercies and now walking in a course of perfect obedience Secondly Satan was to encounter him meerly with his own strength assisted neither by lusts within nor by any allurements or other instruments without Thirdly he had to deal in a matter of great difficulty namely to set man against that God that had made him and had compassed him with infinite variety of blessings but never provoked him by the least discourtesie Nay against that God upon whom his happinesse still depended and who was able easily to destroy him by the same power by which he had created him or make him as miserable as he had made him happy Fourthly he was to attempt a matter of infinite consequence upon the good or ill successe whereof depended the happinesse or utter destruction of all mankinde the weakening of Gods Kingdome and the advancing and enlarging of the Kingdome of Satan And lastly he was to adventure upon an enterprise to be carried through at this present assault or not at all For if Adam had stood the first brunt and by use and experience been setled and confirmed in that state of Innocency and Holinesse wherein he then stood having once discovered Satans nature and scope he had afterwards in all probability been attempted in vain It will therefore be of good use to take in sunder
sensible of our deliverance from the bondage of this sin when we finde the neighbourhood of it so troublesome unto us 2. That we might cleave close unto Christ drawing still from him a fresh supply of the Spirit of Power for the mastering of our corruptions 3. That the Power of his Spirit may the more appear in mastering and prevailing upon those lusts that make head continually against it 4. To commend the obedience of his children in submitting to his Law even when their natural inclination bends against it against which when they strive with all their power that they may submit unto Gods Law they do thereby manifest their love unto it and delight in it 1. Let every man then labour the more carefully to subdue and mortifie this fleshly and carnal part which yet remains within us which continually stirs us up to rebellion against God wherein although it prevaile not fully yet it both takes off that chearfulnesse of Spirit wherewith God requires to be served Deut. 28.47 and in which he delights 2 Cor. 9.7 and abates that joy in duties of obedience which we might finde Prov. 21.15 and that enlargement of spirit which should provoke us to run the way of Gods Commandments Psal 119.32 That this body of death as the Apostle termes it Rom. 7.24 being in some measure subdued every thought within us may be brought under to the obedience of Christ 2 Cor. 10.5 Whether that clause neither shall ye touch it were expressed by God himself in the interdiction although omitted by Moses in the relation of it or whether the woman addes it of her own as conceiving it to be necessarily implied in the prohibition to eat of that fruit it is not much material only we may thence 5 OBSERVE Whosoever will not be entangled by allurements to sinne must not come near them Observ 5 WE may not stand in the Councel of the ungodly Psal 1.1 nor come near their pathes as Solomon adviseth Prov. 4.14 15. nor near the door of a lewd womans house Prov. 5.8 much lesse to be where she is which Joseph so carefully avoided Gen. 39.10 we are forbidden to touch any unclean thing 2 Cor. 6.17 or to name fornication or uncleannesse Eph. 5.3 Job will not so much as look upon a maid that he might not think on her Job 31.1 and we are commanded to hate the very garment spotted with the flesh Jude 23. And this we must do 1. Out of the conscience of the weaknesse of our corrupt nature which as easily takes fire by the least allurement to sin as gunpowder doth by any spark that fals into it or rather of it self draws towards it as iron doth toward an adamant now we know that he that will not be burnt must carry no coales in his bosome Prov 6.27 2. That we may manifest our perfect detestation of evil which every man that will approve himself to be a lover of God must hate Psal 97.10 so that by withdrawing from allurements to sin we not only manifest our own holinesse but besides by our example we are a meanes to teach others not to draw near unto that which they observe us so carefully to avoid and flie from It is upon good ground conceived generally that the woman in this answer of hers to Satan gives him great advantage and encouragement by the last words thereof wherein she expresseth the curse threatened against the transgressors of this Commandment in so sleight a manner as if it were either uncertain or at least inconsiderable this is evident that her relation comes farre short of that strong and powerful expression wherein God had delivered it unto her And withal by relating the interdiction in the strictest termes she could devise and the curse in so sleight and weak an expression she gives great cause of suspicion that as she distasted the strictnesse of the command on the one side so she had no great feare of the curse on the other side of which the devil makes great advantage as we shall see in the sequel so that comparing this her sleighting of the curse with her breach of the Commandment which immediately followed we may 6 OBSERVE The sleighting of the curse of the Law makes way to the transgression of the Law Observe 6 HE that blesseth himself in his heart when he heares the cause denounced pronouncing peace to his own soule though he walk in all the abominations of his heart will not feare to adde drunkennesse unto thirst Deut. 29.19 and if one scoffe at Christs coming unto judgment 2 Pet. 3.3 4. to execute vengeance on those that deny subjection Luke 19.27 he will easily resolve to walk after his own lusts Indeed how can it fall out otherwise seeing although the cords of love both to God and to his Law be the strongest bands to keep the godly within their bounds yet the curse and terrour of wrath and vengeance is the strongest bridle to hold in such as are meerly carnal who are therefore compared to horse and mule Psal 32.9 which when they have once cast off the bridle they run on headlong to all excesse of riot Again whosoever hath cast off the feare of Gods wrath hath laid aside in effect all grounds of respect towards him as having in a sort denied his Providence Holinesse Truth Justice and Power and consequently broken in sunder all the bands which might hold him on in any course of obedience VERSE 4. BY this answer of the woman Satan had now sufficiently discovered the temper of her spirit He findes her heart impatient of her restraint and ready to repine against God that had laid it on her and thereupon the pronenesse of her will and affections to break out into actual rebellion if the terrour of the curse threatened in case of transgression of the Commandment could be wholly removed which also held but by a weak thread as we have seen The woman having discovered in her answer her sleighting of it either as uncertain or unconsiderable Wherefore he thinks it best to dally with her no longer but comes up close to her and putting on a bold face First he peremptorily denies the terrour of the curse as if that were only laid before her as a scar-crow seeing God well knew that no such evil would follow the eating of that fruit as he had threatened Secondly with like impudence and confidence in stead of that curse he assures the woman of a singular benefit which the eating of the fruit of that tree would bring her the knowledge of good and evil for the truth whereof he appeales to God himselfe who as he affirmes knew well enough that this tree had such an extraordinary vertue This dangerous assault the woman drew on by her weak and cold answer Whence 1 OBSERVE A little yielding to Satan in his temptations invites and encourageth him to a stronger and more violent assault Observ 1 IF a man yield so farre as to stand in sinners councels Satan
will not leave till he have brought him to walk in sinners wayes till at last he sit down in the seat of scorners If he can prevaile with David to drâ—w him to commit adultery with Bathsheba he will not leave till he have brought him to murther her husband If Herod will be won to imprison John Baptist he shall not stick at last to cut off his head Mark 6.17 27. and if Peter go so far as to deny his Master he shall at last forswear him too Mat. 26.74 The first reason hereof may be taken from Satans diligence and vigilancie to make the best of and pursue to the utter most all advantages like Benhadads messengers 1 Kings 20.33 as waters where the bank begins to yield lie upon it with the greater weight especially if we joyne with his diligence his malice which sets him on and is never satisfied till he have brought men to destruction 1 Pet. 5.8 Secondly it is just with God to punish mens haltings and want of zeale with more dangerous errours and backslidings Let us then be careful to resist Satan strongly in his first encounters as we are advised 1 Pet. 5.9 with resolute denials and vehement detestations of every sinful motion that it get not the least footing in our hearts which it doth when it findes allowance or which is some degree of allowance cold resistance This resolute opposing of sinful motions 1. Keeps our hearts free from all defilement by sin 2. Moves God to strengthen us with a greater measure of grace as he did Saint Paul 2 Cor. 12 9. 3. And daunts the devil and makes him flie from us when he is readily opposed and resisted Jam 4.7 Now comparing Satans warinesse in his first encounter with the woman wherein he seemes somewhat modest as proposing things only by way of enquiry but affirming nothing positively especially forbearing to charge God at all unlesse it were by a secret insinuation with this bold and shamelesse charge of dissembling and dealing falsely with man against his own knowledge we may take notice of the deceitfulnesse of sin and 2 OBSERVE Even those which seem modest in sinne at the first grow bold and shamelesse in it at the last Observe 2 ABsalom in the beginning of his treasonable practices makes no shew of any thing but courtesie and zeale for justice but when he had won the hearts of the people he grows shamelesse and breakes out into open rebellion and incestuously defiles his fathers Concubines and wicked men being past sense and shame give themselves over to all lasciviousnesse Eph. 4.19 glorying at last in their own shame Phil. 3.19 and acting things not comely Rom. 1.28 not fit to be named by modest men Ephes 5.12 The reason whereof is 1. Because use and custome makes sin so familiar unto men that it takes away first the sense and then the shame that follows it which as they feele not in themselves so they feare it not from others 2. By this means God brings all evils to light that the committers of them may be abhorred of all men and his justice may be the more clearly manifested in their deserved punishment But we cannot but with admiration take special notice of Satans impudency who presumes to give God the lie and flatly to contradict so evident a truth so lately and expressely delivered from his owne mouth and that also as it is most probable in the womans own hearing Whence 3 OBSERVE There is no truth of God so clear and manifest which Satan and his Agents dare not to contradict Observe 3 THere can be nothing more clear then the goodnesse of God in his rewarding those that serve him which all experience makes manifest and yet the impes of Satan flatly deny it Job 21.15 as they do in like manner his Providence Job 22.13 14. and his Justice Ezech 18. nay even God Himself Psal 53.1 The lesse are we to marvel if they question and deny the firmest grounds of faith seeing they are things not seen as they have done in all Ages as Christs Deity Humanity the value of his satisfactions the Deity of the Holy Ghost the Immortality of the soule the Resurrection of the body and the like And no marvel 1. Seeing Satan is both a liar and the father of lies John 8.44 so that by his own nature he must needs be opposite to the truth A d 2. Besides it concernes him above all things to contradict fundamental truthes upon which Gods honour and mans salvation most depend both which Satan labours to overthrow with all his power 3. And lastly he well understands by experience the corruption of mans nature which inclines him to embrace darknesse rather then light to believe lies rather then to love the truth which gives him great hope of prevailing even in suggesting the foulest untruthes to such favourable hearers The end at which Satan aimed in contradicting this intermination of death to be inflicted upon man if he should presume to eate of the forbidden fruit was to embolden the woman to rebellion by freeing her from the terrour of Gods wrath which might be a meanes by the feare of the danger to withhold her from committing the sinne But the observation to be drawen from thence we have handled already That which we are to take notice of in the next place is that Satan in speaking of this intermination takes up the phrase it selfe in which God had delivered it Gen 2.17 which the woman in her answer had altered and expressed it in more gentle and uncertain termes which questionlesse he did not to help the womans memory nor much lesse to taxe her for faultering in her answer But rather that when he had laid the curse before her in the strictest termes he might elude it in a way of scorne telling the woman in effect that this terrible threatning was no other then a meer scar-crow whereas God knew well enough that no such effect would follow as he had threatened Whence 4. OBSERVE Satan and his Agents never make use of Gods Word but for mischief Observe 4 EIther to scoffe at it Isa 5.19 1 Cor. 15.32 or tempt others to sinne as we see Satan makes use even of the Word it selfe to perswade our Saviour to tempt God Mat. 4.6 Or else to contradict it as those proud men do Jeremies answer from God Jer. 43.2 or to lull men asleep in carnal security which was the custome of the false prophets Jer. 23.17 by which meanes they strengthened the hands of evil doers that none returned from his wickednesse ver 14. Neither indeed can it be otherwise 1. Because they being themselves defiled even their very consciences they must necessarily defile all that they handle Tit. 1.15 2. Because they hate the Word it selfe and therefore cannot either think or speak of it unlesse it be to abuse or discredit it some way or other See Prov. 1.29 3. And lastly because Satan that guides them delights in nothing more then to pollute the
and taking up wayes of dishonest gaine that we may purchase that by any meanes without which we think our selves not sufficiently supplied according to our worth Let then all that are godly the more carefully labour to establish their hearts in a setled content in that condition in which God hath placed them which must be done 1. By approving it in their judgement as every way best and fittest for them and for Gods honour and glory 2. By bringing in and limiting our desires thereby so far that we wish it not to be other then it is 3. By bringing our affections to delight and rejoyce in it as in that lot which God himselfe hath laid out unto us and that upon these considerations 1. That whatsoever we enjoy is more then we have any title unto by nature who came into the world naked a consideration which Job quiets his heart withal when he was at once stripped of all that he had Job 1.21 2. That we are unworthy of what we enjoy as Jacob acknowledgeth himself lesse then the least of Gods mercies Gen. 32.10 so that whatsoever we enjoy we have out of favour and free grace 3. That what we have we have no ability to manage as we ought nor can give a perfect account of it if God should deale strictly with us 4. That God who hath allotted us our estates is infinitely wise and therefore better knows what is fittest for us then we our selves and no lesse kinde and loving nay much more then we are to our selves and therefore will not faile to give us any thing that may be truly good unto us as having given us his own Son with whom he cannot but give us all things Rom. 8.32 5. That the life of man consists not in abundance as our Saviour tells us Luke 12.15 but in a secret supply of our wants by Gods blessing who makes a little that a righteous man hath better then the riches of the ungodly Psal 37.16 6. That when we have what we would desire yet we must depend upon God for our allowance out of it every day as all men rich and poor are directed to do by our Saviour to beg of him their portion for every day Now this contentednesse must reach even to our spiritual as well as to our temporal estate wherin our want of grace sense of our inward corruptions continual conflicts with Satan and foiles by him many times though they may and ought to quicken us to prayer and watchfulnels and make us humble and vile in our own eyes yet ought not to disquiet our hearts so far as to provoke us to impatiency and murmuring at our present condition or to kindle our desires to long after such a change of it as is not warranted Rather our unquietnesse at our own corruptions should beget in us only an holy indignation against our selves for our errours and failings with a desire of that future condition wherein we shall put off this body of death yet with patience waiting till the time of our appointed changing Job 14.14 but no manner of impatience against our present condition or repining against God who hath so ordered it both for his own glory and for our good at the last When Satan tells the woman that by eating the forbidden fruit her eyes should be opened he necessarily implies that for the present both she and her husband were blinde in effect so that these are the two grounds upon which he endeavours to move the woman to discontent at her present condition The first that she was under restraint and not left at liberty to take what she pleased The second that she was held in blindnesse and ignorance wherewith Satan would have her conceive she had great cause to be troubled as she had reason to be if the suggestion had been true So that we may thence 5 OBSERVE Blindnesse and Ignorance is a great misery Observ 5 IT is not good saith Solomon that the soule should be without knowledge Prov. 19.2 The Apostle goes farther and in expresse termes tells us that ignorance alienates us from the Life of God Eph. 4.18 and reckons it up amongst the spiritual plagues which the Lord in his justice laid upon those that dishonoured him and glorified him not as God the darkening of their sottish hearts Rom. 1.21 and is the meanes by which Satan whose work it is to blinde men 2 Cor. 4.4 prevailes so far upon men as he leads them at his will into all lasciviousnesse Eph. 4.19 and indeed into all other sins when their eyes being blinded they know not whither they go 1 John 2.11 More particularly the evils of this fearful plague are 1. The abasing of a man unto the condition of a beast from which he differs and is advanced above him only in his understanding Thus David for want of a right judgement and understanding of Gods ways termes himself a beast Psal 73.22 as be doth likewise all men else Psal 49 20. as Agur likewise termes himself brutish upon the same ground Prov. 30.2 2. Ignorance makes a man unuseful and unserviceable every way in all his undertakings for only a wise mans eyes are in his head but a foole walkes in darknesse Eccl. 2.14 which we know hinders all manner of emploiments as appears in the darknesse of Egypt which fixed them to their places from whence they could not remove till the darknesse was over Eâ—od 10.23 3. Ignorance leaves a man without comfort for it is the light that is sweet that is comfortable Eccl. 11.7 and the light of the eyes rejoyceth the heart Prov 15.30 consequently darknesse and ignorance must needs leave the heart without comfort whence the Scripture expresseth one being in a sad condition by being in darknesse without light Isa 50.10 Now that only the Scripture esteems to be knowledge which is the knowledge of God Prov. 30.2 and that in the face of Jesus Christ John 17.3 and of the things that are freely given us of God 1 Cor. 2.12 revealed by the Word and taught by the Spirit Satan contents not himself with working the heart of the woman to a discontented humour against her present condition but gives a step farther and perswades her that God knew how to help it but would not that by this meanes she might conceive that Gods heart stood not well affected towards her and that he wished her no good whatsoever shew he made to the contrary First because he might have allowed this meanes of gaining knowledge which he had so strictly forbidden them without any prejudice to himselfe at all Secondly that he had denied it them out of an evil disposition namely that he might excel and be God alone wherein he most blasphemously chargeth God with injustice in taking order to maintain his own right and providing for his owne honour before the advancing of his creatures of which notwithstanding according to their place and condition he takes care in all his wayes Now although it be true that
wherein the Delinquents after conference what to do and resolution taken to make them coverings for their bodies might put in execution what they had resolved upon all which could not be done in a moment Withal it seems probable that although God suffered them not to rest long quiet in their sinne yet that he gave them some time to see what they would do and finding their thoughts about their own condition and the providing of a remedy for it to vanish into smoke their eyes being fixed wholly upon the fruitlesse consideration of their outward misery without taking notice of the sin which brought it on them or the pollution of their soules thereby far more shameful then that which they observed in their bodies he calls them to account and points out unto them their sinne of rebellion and misery that came upon them thereby both in the examination and judgement thereupon That it might appear that their repentance was Gods only work being they were far from it till God awakened and touched their hearts as well as the Promise of life was meerly from his free grace the one wrought in them and the other bestowed on them without their desire and much more without their desert as appears by the ensuing Narration If place might be given to conjectures we might probably guesse that the Creation being ended the sixth day the Law was given on the seventh in which also the woman as the duty of that day required surveighing the fruits of the Garden was seduced by Satan and fell and that this judgement passed upon her and her husband the eighth day or first of the second week when also Christ was promised and his Conquest over Satan which was perfected by his Resurrection from the dead which was upon the eighth day or first day of the week But these are only conjectures And Adam and his wife hid themselves Finding their fig-leaves too sleight a covering to hide them from Gods all-seeing eye they betake themselves to another refuge shifting out of the way as they fondly imagine that they might not give an account for that which they could not justifie From the face of Jehovah From him whose presence they rejoyced and took so much comfort in before the same God becomes now a terrour to them A fearful consequent of sinne The like terrour at the Presence of God we finde in Satan Mat. 8.29 and in all wicked men Rev. 6.16 But see their folly for whither could they flie from his presence Psal 139.7 which filleth all places Amongst the trees Still they run to the creature But alas how could those trees hide them from the Presence even of men much lesse could they hide them from the face of Jehovah Behold now the fulfilling of Satans promise and so the wisdom that they had gotten by following his counsel In this branch of the History we have set before our eyes concerning our first Parents their Examination by God himself manifesting his presence sundry wayes Summons Indictment and Conviction of them severally by which is at length discovered the first Author of their Apostasy and Rebellion The censure and judgement after their conviction In this whole Processe God is further cleared of having any hand at all in the sin of our first Parents 1. By the Confession of the Delinquents discovering at last though unwillingly which addes much to the credit of their testimony the Author of this cursed motion 2. By the punishment inflicted by God upon his own creatures to whom he had manifested so much love before and whom in compassion at present he preserves from utter ruine And therefore in not sparing them for their offence he discovers his perfect hatred of sin whereof therefore he cannot be conceived to be either the Worker or Perswader Man had sinned against God but as we see never comes near him to acknowledge his sin nay flies from him till God findes him out and hales him as it were by force out of his lurking hole to appear before him Whence 1 OBSERVE If men will not draw near unto God yet he will finde them out in their sins and bring them into judgement before him Observe 1 THus he foundout Cains murther of his brother Abel Achans sacriledge Davids secret contrivance of Urijahs death Ahabs murther of innocent Naboth Sauls covetousnesse in saving the best of the Amalekites cattel Gebazies bribery Ananias and Sapphiraes fraud This as he can do in whose sight all things are naked Heh 4.13 and no sin is hid from him Psal 89.5 So he doth it 1. To manifest his Providence that it may be known that he observes mens wayes and considers them Psal 33.13 14. lest it should be thought that he hath forsaken the earth Ezech. 9.9 or at least regards not what men do as they speak Psal 94.7 2. That by this means he may manifest his justice when he renders to all according to their deeds that so all flesh may tremble before him when they know that their works are discovered and observed and shall be censured Let all those that have sinned come and prepare to meet their God Amos 4 12. who can neither be blinded nor escaped nor resisted that they may take hold of his strength to make peace with him Considering 1. That it is more credit to come in voluntarily then to be drawen in by force 2. A readier way to obtain pardon as Benhadads Lords found by experience 1 King 20.32 and David much more in submitting unto God Psal 32.5 3. If we come not in voluntarily God will bring us in by force which will be worse for us every way Now if in this enquiry of God after Adam we look at the end he aimed at which was by convincing the offendors and laying their sin before them to bring them in to sue for pardon and to embrace the Covenant of peace which he out of his free bounty tenders unto them in the close of this Conference We may 2 OBSERVE God who hath all the wrong when he is provokod by our sins is the first that seekes to make peace with us Observe 2 HEreof we have divers and full precedents in Scripture as namely Isa 1.16 17 18 Jer. 3.12 13 14. Hos 14.1 2. Now this God performs sundry ways 1. He all ures us by his mercies as he promised to deal with his people Hos 2.14 15. 2. By the inward and secret perswasions of his Spirit in giving them hearts to returne Zech. 12.12 3. By the effectual ministery of the Gospel wherein he doth not only offer unto us but perswade and beseech us to embrace those termes of peace which he offers as the Apostle speaks 2 Cor. 5.20 The reason is 1. Necessity seeing we cannot turne our hearts unto him unlesse he drawes us John 6.44 which moves the Church to pray Turne us and we shall be turned Jer. 31.18 2. The fitness of this way to advance the free mercy of God the more that all mens boasting may be
he can Whence 2 OBSERVE All men by nature are apt to colour and conceal all that they can and that even from God himself Observe 2 NOt only such as are grossely wicked as Cain Gehazi Saul Ananias yea the whole body of Gods people Psal 78.36 even when he trusted them Isa 63.8 10. but even godly men are sometimes apt to slip into the same evil as Sarah doth Gen. 18.15 at least when the fact cannot be denied yet to conceal any circumstances of the evil committed or to colour it over with some faire excuses That which made Moses so unwilling to accept the employment unto which God called him was certainly the feare of his own life upon which he had fled out of Egypt before as appears by this that the Lord for his encouragement after he had accepted the charge to bring up Israel out of Egypt assures him that they were all dead that had sought his life Exod 4.9 This Moses conceales and pretends other excuses as we see The reason is 1. Because all men desire to justifie themselves and are by nature liars Rom. 3.4 and therefore easily fall into that evil to which their nature inclines them 2. The want of the full apprehension of Gods Providence Truth and Majesty emboldens them to take this liberty to halt even with God himself Let no man then trust his own heart in the censure of his own sins as being a partial Judge in his own case and therefore apt to deceive him 1. Through want of the observation of divers circumstances in his actions whereof notwithstanding God takes special notice 2. Through his partial affection towards himselfe which cannot but easily pervert and blinde his judgement in those things that concern himself Adam had first highly offended in breaking Gods Commandment now to colour that evil he falls into a second the concealing and hiding of his sin and for the clearing of himself the casting of an imputation upon God or at least implying as much as if he had been the occasion of his sin Whence 3 OBSERVE One sin commonly drawes on another Observe 3 WHen Sarah had laughed at Gods Promise of giving her a childe she presently colours it with a grosse lie Gen. 18.15 When David had committed adultery with Urijahs wife he labours to cloak it over with a fouler sin the contriving of her husbands death Now these are the infirmities of good men no marvel then if wicked men adde drunkennesse to thirst Deut. 29.19 and draw iniquity with cart-ropes Isa 5.18 Reason 1. Any sin committed weakens the heart and consequently leaves it the more unable to withstand a second assault As a Castle is the more easily taken when the breach is once made 2. And sins are usually fastened one to another like the linkes of a chain so that he who takes hold of one of them necessarily drawes on all the rest As when Jeroboam had set up Altars in Dan and Bethel expresly against Gods Command he was in a sort enforced to take in other Priests then God had allowed 3. And God in justice may punish one sin with another and to that end both withdraw his restraining grace from wicked men that being delivered over to the lust of their own hearts they may run on to all excesse of riot that they may fill up the measure of their sin that Gods wrath may come upon them to the uttermost and many times for a while withholds the power of his sanctifying grace from his own children 1. That they beholding the progresse of sin to be so dangerous may abhor it the more throughly for time to come and avoid it the more carefully 2. That they may be the more sensible of Gods mercy in recovering them out of so dangerous a quick-sand of evil into which otherwise when they were once entred they must of necessity have sunk in farther and farther to their own utter destruction at the last Adam acknowledgeth that it was the voice of God that made him hide himself although he conceals the true ground of that terrour which was indeed the guiltinesse of his own conscience within Whence 4 OBSERVE Gods Word is terrible to a guilty conscience Observe 4 AS it was to Cain Gen. 4.13 14. and to St. Paul Acts 9.6 Not only when it is delivered immediately by himselfe as when he delivered the Law upon Mount Sinai to the children of Israel Exod. 20.18 19. and sent the hand-writing to Belshazzar Dan. 5.6 but when it is delivered by the mouth of his Ministers as Elijahs message from God affrighted Ahab 1 Kings 21.27 and Pauls Sermon made Felix tremble Acts 24.25 and Saint Peters Sermon pricked the hearts of three thousand hearers at once Acts 2.37 and a Sermon makes an unbeliever that comes in casually fall down on his face 1 Cor. 14.25 and howsoever this effect be not wrought alwayes upon wicked men of dead and unsensible hearts who sometimes scoffe at the Word which they heare Jsa 28.14 15. and otherwhiles oppose and desperately reject it Jer. 44.16 nor alwayes in the godly though they usually do and alwayes should tremble at the Word Isa 66.2 who too often heare it with dead hearts when God withholds from them the power of his Spirit through which only it is mighty Notwithstanding at the last day the Power of it shall appear at full when it shall pierce the hearts of the most desperate with unsupportable terrours The reason 1. The very letter of the Word represents unto us both Gods Authority Power and Holinesse and withal our own sinfulnesse which cannot but affect our hearts with terrours and astonishment 1 Cor. 14.25 2. It comes accompanied with the Power of the Spirit by which in Gods children it is mighty to cast down strong holds 2 Cor. 10.4 5. for their conversion or farther reformation and to the wicked it is the execution upon them of the judgement that is written Psal 149.8 9. and is as chaines and fetters binding them over to the great and general Assize of the last day Let it move all that are godly to heare that Word with feare and trembling which God expects and delights in Isa 66.2 as having a sense of their own guiltinesse in themselves though by Christ it be taken away submitting where it commandeth stooping where it reproves 2 Chron. 12.6 and trembling where it threatens And withal admiring the goodnesse of God to us who makes that Word which is so terrible to the wicked unto his children the rejoycing of their hearts Psal 119.111 162. the desire and longing of their soules ver 131. the quickening of their spirits ver 50. especially when they consider that there is in them the same guiltinesse by sin which is in the wicked though it be not imputed which only melts and humbles them when it overwhelmes others with terrours Adam could not deny his flight for God took him in the manner but yet we see he conceales what he can and hides the cause of his flight
reformation nor justifie God in pardoning such sinnes as we have neither acknowledged nor grieved for at all God had before in the examination of Adam kept aloof off but that we see wrought not upon his heart to any purpose he will acknowledge no more then he findes God is able to charge him with in particular wherefore God is forced to lay his act before him in expresse termes and to make it appear to be an act of rebellion Whence 5 OBSERVE Men must be dealt withal in plain termes before they will be brought to acknowledge and be made sensible of their sins Observe 5 God must let Cain know that he had spilt the blood of his owne brother Gen. 4.10 and by the mouth of Nathan tells David that he had contrived Urijahs death and slain him by the sword of the children of Ammon 2 Sam. 12.9 Hence it is that God gives special charge to his Ministers to lift up their voices like trumpets and to shew that is to set out to the life before the house of Jacob their sinnes Isa 58.1 In that manner deast John Baptist with Herod and in plaine termes taxeth him of incest in having his brothers wife Mark 6.18 and our Saviour himself sets openly before the Scribes and Pharisees their pride hypocrisie covetousnesse seducing of the people and the like Mat. 23. and Luke 11. And thus must men be dealt withal 1. Because the heart is never affected with sin till it be represented unto them in full proportion but it may appeare shameful and odious 2. Because all men being by nature lovers of themselves do all that they may to maintain their own innocency and therefore endeavour what they can to hide sin from their own eyes as well as from other men as being unwilling to look upon their own shame God might justly have charged Adam with pride infidelity unthankfulnesse but those being secret evils would not easily have been acknowledged therefore God makes choice of that manifest act of eating the fruit forbidden and layes that to his charge which could not be denied Whence 6 OBSERVE Whosoever will convince a man of sinne must charge him particulaerly with the very act in which he hath sinned Observe 6 THus Nathan points at Davids particular act when he names the sword of the children of Ammon wherewith Urijah was slain And Elisha sets before Gehazi not only the bare act of receiving a bribe of Naaman but the whole manner of it how he ran after the man and how he turned back from his chariot to meet him 2 Kings 5.26 And so doth Samuel mention to Saul the bleating of the sheep and lowing of the oxen which he had reserved of the spoile of the Amalekites 1 Sam. 15.14 and indeed such is the shamelesnesse of most that unlesse they be convinced by some outward act which is subject to sense nothing moves them because things that are not manifest to sense may as easily be believed as they are objected and then because they stop the mouth of the reprover who cannot prove by any act what they deny they withal stop the mouth of their own conscience and traduce the accuser as a slanderer And this is the manner of all obedurate sinners Although those persons that are godly having more tender hearts exercised in searching out their own corruptions are easily smitten by the pointing out a sin afar off God knew well enough all the passages in this rebellious act and who and how far every one was an Actor therein Adam was seduced by Eve as she had been beguiled by Satan but after that he enquires not as suiting not with his purpose which was to make Adam sensible of his own act it mattered not by whose solicitation he was drawen into it And demands of him only whether he had not eaten of the fruit as being that alone which he would have Adans take notice of whereby he directs us what to take notice of in sinful actions Whence 7 OBSERVE In sinful acts our hearts ought only to be sixed upon our own actions and not upon other mens solicitations and provocations thereunto Observe 7 THus Saint James in our sins wills us to look no farther then the lusts and corrupt inclinations of our own hearts which drew us thereunto Jam. 1.14 as David in remembring his adultery and murther Psal 51.5 mentioneth nothing but his own acts and the corruption of his own heart which drew him thereunto And that this should be our chiefest care is agreeable to all reason 1. Because of the pronenesse of our own hearts to shift off the evil of our actions from our selves if possibly we can 2 And while we do this we harden our own hearts and make them insensible of our sins which affect us not when we think the evil proceeds not from our selves but charge it upon other men that provoke us 3. Other mens provocations cannot excuse us seeing it is the consent of our own hearts and nothing else that makes it a sin Now God in charging Adam with this sin aggravates it by this circumstance that it was a direct transgression of Gods Commandment wherein indeed the nature of sin consists Whence 8 OBSERVE The breach of Gods Commandment is that which makes any act of ours a sinne Observe 8 SAint John indeed makes that to be the description of sin that is the transgression of the Law 1 John 3.4 and St. James tells us that if a man commit no adultery yet if he kill he is a sinner because he is a transgressour of the Law Jam. 2.11 and that is it wherewith Samuel chargeth Saul 1 Sam. 15.19 that he had not obeyed the voice of the Lord but gone directly against his Commandment which disobedience of his he equals to the sin of witchcraft ver 23. wherefore when Saul is at last by Samuels reproof brought to acknowledge and confesse his sin he hath this expression that he had sinned because he had transgressed the Commandment of the Lord ver 24. we finde therefore that this was it for which God especially took so sharp vengeance on his own people that they hearkened not to Gods Commandment Nehem. 9.16 29. on the contrary that is accepted for our tighteousnesse if we conforme our selves in all things to the Law and Commandments that God hath given us Deut. 6.25 Reason 1. Disobedience is not only an injury to God but an injury to him in the highest degree wherein his Authority is rejected his Wisdom sleighted his Holinesse despised and his Providence and Power and Justice both in rewarding and punishing not regarded 2. Disobedience knows no bounds no more then waters do that have broken down their banks A man that once treads under foot Gods Law casts away withal all regard of duty both to God and man VERSE 12. ANd the man said It is a wonder that this direct charge upon him by God himself for so foule a fact had not smitten him dumb with the man in the parable
do not manifest unto men their errour in embracing it they are either wholly besotted with that wretch which was unsensible of his own smart Prov. 23 35. or love death Prov. 8.36 and their own destruction which is against the principles of Nature it self Let every man then carefully observe what impression the experience of sin leaves upon his heart If it be zeal indignation revenge grief and the like 2 Cor. 7.11 2 Sam. 24.10 feare watchfulnesse and resolution against it for time to come Job 40.4 5. so that with Solomon we finde nothing in it but vanity and vexation of spirit and thereupon hate all our labour therein Eccl. 2.18 then is there certainly a spirit within that lusteth against the flesh If after the sin we remain senselesse fearlesse carelesse there is certainly some dangerous spiritual disease upon us which taking away the sense of good and evil discovers it self to have seized upon and much weakened the fountain of life it self But if we come once to this height that acquaintance with sin breeds glorying in it Phil. 3.19 delight and joy in it Job 20.12 hunger and thirst after it so that we resolve that to morrow shall be as to day and much more abundant Isa 56.12 the case is desperate without Gods infinite mercy Thus God promiseth to recover man out of Satans snare and that by infusing into his heart an holy hatred and detestation of Satan and of all his instrments and wayes and counsels and this he promiseth shall be his own work for he speaks it I will put enmity c. Whence 8 OBSERVE Sanctification is the work of Gods Spirit Observe 8 HEnce therefore it is expressely called the sanctification of the Spirit 2 Thes 2.13 unto which both sanctification and justification are ascribed 1 Cor. 6.11 and upon the same ground it is called the Spirit of holinesse or sanctification Rom 1.4 which proceedeth from God and therefore this work is ascribed also unto him 1 Thes 5.23 from whom it passeth thorough Christ as the conduit whence he is also said to sanctifie his Church Eph. 5.26 by the Spirit as the working cause and by the Word as the instrument John 17.17 the power whereof is notwithstanding wholly from God 2 Corinth 10.5 Reason 1. It can proceed from no other cause seeing mans heart in it selfe being wholly corrupted it is impossible to draw a clean thing out of that which is unclean Job 14.4 and therefore if it receive any holinesse it must be infused by him that is the fountain of holinesse 2. And it is fit it should be so that all the honour of every mercy as well our sanctification as our justification might be ascribed to God alone that he that glories might glory in the Lord 1 Corinth 1.31 Now Gods promise being absolute that he will do it it must needs be granted that the work shall infallibly be accomplished according to his word for his thoughts must stand throughout all ages Psal 33.11 and who hath resisted his will Rom. 9.19 Whence 9 OBSERVE The work of grace and Sanctification wrought in the heart of man is unresistible Observe 9 AS depending upon the will of God and not of man so that it is not in him that willeth nor in him that runneth but in God that sheweth mercy Rom. 9.16 who worketh in us both to will and to do according to his good pleasure Phil. 2.13 and not according to ours So much is implied in those phrases of writing the Law in our hearts Jer. 31.33 of taking away the stony heart and giving an heart of flesh Ezech. 11.19 of begetting anew 1 Pet. 1.3 of creating Eph. 2.19 and the like all which manifest a work wrought upon man and not by him and therefore having no dependance upon his will at all Neither 1. Is it fit it should be otherwise lest Gods will should be over-ruled by the will of man and Gods purpose of saving such as he hath chosen to himselfe from all eternity should be frustrate 2. If the work of mans conversion be duely weighed it cannot be otherwise seeing in the first act thereof nature being more corrupted must needs stand in opposition against God and so must continue to do till God change it the Apostle testifying that the wisdom of the flesh that is of a Natural man is enmity against God and neither is nor can be while he so continues subject to his Law Romans 8.7 Notwithstanding in this promise wherein God undertakes to carry on man in an irreconcileable enmity against Satan he implies that he will not carry him on therein by violence and inforcement but intends to make use both of his will and affections in this opposition For enmity consists in a voluntary and strong motion of the minde of a man against that which he hates wherein both the will and affections are exercised Whence 10. OBSERVE The work of mans sanctification is not forced upon him although it cannot be resisted Observe 10 FOr in this act God works in us to will as well as to do Phil. 2.13 so that there is at once both Gods drawing and our running Cant. 1.4 Wherfore the Prophet expresseth it by taking away the heart of stone and giving an heart of flesh Ezech. 11.19 There is in a renewed man an heart still by which he consents unto and endeavours to perform that which is good as the Apostle speaks of himself Rom. 7. only God gives him that will by performing two things First by taking away that heart of stone which is in man by nature which is so hardened by that sinne that cleaves unto it that it is utterly uncapable of any counsel or means that might be used to draw it to that which is good by which it can no more be swayed then a black-mores skin can be made white by washing Jerem. 13.23 Secondly when God hath freed the heart of that obstinacy in sin and untractablenesse thereby to any good and hath destroyed in it that enmity against God which hinders it from submitting to his Law yet the heart could not of it selfe close with and embrace any thing that is good if God did not give a new heart of flesh that is infuse into the heart an inclination and tractablenesse to his will which the Prophet prays for Psal 119.36 by which it is enabled to consent unto God and to the motions of his Spirit to follow after to know him Hos 6.3 and to take up words and return to him Hos 14.2 The truth is God could otherwise have no honour by a sinners conversion if the heart should stand out still against him and not encline to approve choose and delight in his wayes above all things To serve and obey by force is slavery and not subjection and proclaims God to be a tyrant rather then a Lord wherefore he loves a cheerful giver 2 Cor. 9.7 and to be loved and served with all the heart and with all the soule Deut. 10.12 with joyfulnesse and
are of him 1 John 3.12 The very consideration whereof should be a sufficient motive to make such persons vile and odious in all mens eyes agents of Satan employed by him for their destruction which must be the effect of hatred and malice at the last and should withal appale the hearts of all those in whom those sins reigne who therein bear the image of Satan are acted by his Spirit and serve him in fulfilling his will and therefore cannot expect any other then to receive his reward and to be made partakers of his plagues This enmity and malice of Satan against man was from himself which occasions on the other side the enmity of men against him whereof God professeth himself the Author Partly by his decree by which he appointeth that it shall be so and that also reacheth to Satans malice against man which though God infuse not into him yet he orders and moderates not according to Satans will but according to his own and partly by the effectual working of his own spirit in the hearts of the godly which moves them with a just hatred against Satan and all his instruments as being both their own and Gods enemies Whence 14 OBSERVE The malice and hatred between the godly and Satan and his instruments is by Gods appointment and decree Observe 14 WHerfore he is said to have an hand in many of the attempts of wicked men against his own children He hardens Pharaohs heart to follow after his people Ex. 14.8 17. Nay he turned the hearts of the Egyptians to hate his people Psal 105.25 He stirred up enemies against Solomon 1 King 11.14 23. And this he doth by ministring objects outwardly by which that malice which was before in their hearts is quickened and awaked and besides by directing that malice of theirs in that way that best pleaseth him for his own glory Much more is it true that God determines all the effects of wicked mens malice against his children not only when he employs them in a course of Justice to chastise his people for their sins As he sent Nebuchadnezzar to a dissembling Nation to scourge it as his rod so that the staffe in their hand was his indignation Is 10.5 But even then when they are unjustly moved out of malice to hate and persecute the godly their wayes and actions are directed by God to execute what he appoints as the Jewes did in crucifying our blessed Saviour Act. 4.28 It must needs be so seeing the counsel of God must stand in all ages Psal 33.11 and therefore they cannot hate where God wills they shall love much lesse can they out of malice effect any thing otherwise then God hath appointed Let all that are godly beare the malicious practices of men against them 1. As being determined by God 2. And so moderated that the wrath of man shall praise him Psal 76.10 and the remainder of it so restrained that it shall work to the good of those that love him Rom. 8.28 being the meanes of continuing strangnesse between them and wicked men lest by familiarity with them they might learn their wayes Prov. 22.25 and be entangled in their snares It is not to be passed by that the Lord in establishing this enmity between the woman and Satan especially hath this for his aime that the woman might for time to come be the better secured from that danger which she had fallen into by her familiarity with Satan who by that meanes had ensnared and seduced her which he should not have opportunity to do hereafter when there should be such enmity between them Whence 15 OBSERVE God directs and turnes the malice of Satan and his instruments against the godly to their good at the last Observe 15 FIrst by the hatred which they beare to the persons of wicked men who have such mischievous intentions against them they are moved the more to abhor and avoid their wayes 2. That enmity cutting off all familiarity with wicked men deprives them of the opportunity of corrupting the godly by their examples and alluring inticements 3. The more they are hatred and persecuted by wicked men the more is their reward increased hereafter Mat. 5.12 4. And Gods providence is the more clearly manifested in preserving and protecting those poore sheep amongst so many ravening wolves 5. And their sincerity the more appeares when they continue constant with God serving him in an holy course of obedience notwithstanding mens opposition against them as David implies Psal 119.51 85 161. Lastly it is an occasion of uniting the hearts of the godly in a firmer bond of love one towards another and of cleaving more close unto God when they finde themselves compassed about with so many enemies in the world This promise howsoever intended to both yet is directed as we see rather to the woman then to the man seeing she only is spoken to by name The reason whereof we may conceive to be as hath been intimated already either to apply the comfort the more unto her who had most cause to be dejected as being deepest in the transgression Or that the promise might be the more firme being made to the woman the weaker vessel of the two against whom if Satan could not prevaile there was little hope of prevailing against the man which was the stronger And if God were pleased to shew so much favour to the woman who had most offended much more might the man hope to finde favour in his eyes whose offence was lesse at least in some degree Whence 16 OBSERVE God usually supplies most comfort to those that most need it Observe 16 HE above all others healeth the broken in heart Psal 147.3 and sends Christ more especially unto such persons Esay 61.1 that as the sufferings of Christ abound in his children so the consolations might abound by Christ 2 Cor. 1.5 Thus Christ Jesus himself after his resurrection appeared first to his mother to Mary Magdalen and to Saint Peter the persons that were most dejected in Spirit either by the grief of Christs death or for their own sins And this he doth not only out of necessity lest otherwise the bruised reed might be broken but out of his delight to take compassion upon such as are distressed and lastly because comfort must needs do most good where men are best prepared to receive it Now considering that God makes this promise to the woman the weaker person of the two that she should stand out in a stiffe and perpetual enmity against Satan so that she should not be mastered by him 17 OBSERVE God is able and will strengthen the weakest of his servants against Satan and all his Power Observe 17 HIs strength is perfected that is manifested to be perfect in weaknesse as himself speaks 2 Cor. 12.9 And it is his glory to give power to the faint and them that have no might Isa 40.29 as 1. Easily he may having all power in his own hand and therefore is at liberty to bestow it
effects not so much of mens wrath or malice as of Gods truth and faithfulnesse Psal 119.75 And let this comfort support our hearts not only in our outward afflictions but in inward temptations and buffettings of Satan which are more dangerous where by though he foile us sometimes yet we know Christ hath prayed for us that our faith shall not faile Luk. 22.32 but we shall be kept by the power of God to salvation 1 Pet. 1.5 But that which above all the rest we should fix our eye upon in this combate between the woman and her seed and the Serpent and his seed is the issue and event of it both the one and the other shall be bruised and wounded but differently For the womans seed shall be wounded only in the heele far from the fountain of life and therefore without danger but the wounds of Satan and his seed shall light upon their head which is the fountain of life and power from whence 33 OBSERVE The combate between Christ and Satan and his Instruments shall end at last in the Total and Final subduing of them and breaking in pieces all their power Observe 33 SAtan must be troden under the feet of the Saints Rom. 16.20 and Christ himself shall wound the heads over many Countreys Psal 110.5 6. This truth indeed will be most fully and clearly manifested to all men in that great day when Satan himself with his chief instruments shall be cast into the lake of fire and brimstone Rev. 20.10 but in the mean time is evident enough to all that have eyes to see in those conquests which the godly obtaine at present as especially in spiritual combates when they hold fast their faith in the midst of the strongest assaults as Job doth Chap 19.25 and even in outward afflictions under which they are exercised in which they are more then conquerors Rom. 8.35 Reason 1. He hath no power in himself more then any other creature which consequently may be taken away at Gods pleasure and is limited by him in the mean time so that God may prevaile over him when he will 2. Satan is Gods enemy Mat. 13.28 39. and so are all his followers now it is Gods honour that all his enemies should fall before him Jer. 51.47 48. Rev. 19.22 3. Neither is there any other meanes of establishing a full and perfect peace in the Church of God then by subduing those that trouble it Let the godly then raise up their spirits by fixing their eyes not too much upon the sharp conflicts which they endure at present but upon the glorious conquest which they shall obtaine at last when Satan shall be troden down under their feet which is assured 1. By Gods promise Rev. 14.8 which is Yea and Amen 2. By the respect which he must needs have to his own honour infinitely advanced by triumphing gloriously over all the powers of darknesse and dashing his enemies in pieces Exod. 15.6 of which he is tender above all things Ezek. 36.22 23. 3. And by his holinesse by which he hates all that work iniquity 4. By his power which enables him to tread down all strength under his feet 5. And by all experience See Psal 106.45 46. The last thing to be taken notice of in Gods promise is his expression in speaking of the womans seed which he still mentions as One it shall be at enmity with Satan it shall be bruised and it shall break Satans head that is the whole body which is comprised under that name of seeds Christ himself with all his members who have all of them as well an interest in this victory as they have had their share in the combate Whence 34 OBSERVE Christs victory over Satan though it be by yet is not for himself alone but for all his members who also subdue Satan in and thorow him Observe 34 AS they are affirmed to do Rev. 12.11 even to have overcome the wicked one 1 John 2.13 14. whom therefore Christ will shortly tread under their feet Rom. 16.20 It is true in general that Christ as Mediator hath done nothing apart for himselfe wherein all his members have not an interest with him Reason 1. Christ needed no such combate with Satan and victory over him for any thing that concerned himself seeing he had in the beginning cast him down into hell where he holds him still in chains of darkness Luk. 8.28 2 Pet. 2.4 2. The neere relation which he hath unto the Church bindes him to be the Saviour of his body Eph. 5.23 3. Unlesse his children had been delivered out of the hands of their enemies they could never either serve him in holinesse which is the end of their redemption Luk. 1.74 75. nor praise him and rejoyce in him cordially as they ought to do see Rev. 2.10 A great encouragement to the godly even to all the holy seed to fight resolutely against Satan and all his instruments against our own corrupt lusts within this body of death as the Apostle terms it Rom. 7.24 25. by the power of the Spirit Gal. 5.24 and temptations and tryals from without cleaving still fast unto Christ Rom. 8.35 over all which we are sure to obtaine a glorious conquest at the last and having fought manfully under Christs banner to receive the Crown of life as is often promised Rev. 2.11 17. and 3.5 12. VERSE 16. UNto the woman he said She being the first in the transgression is first in the censure as she had justly deserved I will greatly multiply thy sorrow and conception That is thy sorrow in conceiving and breeding of children Sorrow is pain and weaknesse of body which makes the heart sad and heavy and that such kinde of paines and weaknesse and indisposition of body in women doth usually accompany the conceiving and breeding of children all experience shews now though that arise from a cause in nature yet it is ordered and appointed by God himselfe in a course of Justice In sorrow shalt thou bring forth children That is with bitter and sharp paines which most women generally suffer in their travail many times to the endangering yea as we see sometimes to the losse of their lives this is a farther encrease of the judgement to sicknesse in conceiving are added strong paines in travaile And thy desire shall be to thy husband The same phrase the Lord useth to expresse Abels subjection to his brother Cain Gen. 4.7 which implies not only subjection to him in obeying his commands but reacheth farther to the bringing under unto him the very desires of her heart to be regulated by him so farre that it should not be lawful for her to will or desire what she her selfe liked but only what her husband should approve and allow A just law unto her who having given way to her own inordinate phantasie and appetite stirred up in her by the suggestions of Satan had undone at once both her self and husband And yet a rule given her for her own good and safety
who having by experience found how ill she was able to moderate her own desires must needs be the more secured by having a Moderator set over her by whose wisdome such inordinate motions of her minde might at least be so farre kept in order that they should not break out into outward Acts. Now it must needs be that the man being of the two of the more noble sex and the woman being created both for him and out of him he must from the beginning have preeminence above the woman but that may seem to be at the first rather a priority in order then a superiority in authority And both of them being endued with perfect understanding and with wills and affections rightly ordered every way their government if they had continued in that condition might in all probability have been carried on rather by consent then by prescription when they should both of them desire and approve the same things in which case injunctions had been needlesse In examining this sentence which God passeth upon the woman first and upon the man afterwards it is worthy our observation that in them both we finde a mixture of mercy tempered with judgement The woman shall endure paines and sorrow in conceiving and in bringing forth children but that necessarily supposeth that she shall have children and a posterity and leave an issue behinde her whereas in the extremity of Justice she might at that very present have been cut off from the earth according to the curse threatened In the day when thou catest thereof thou shalt die the death And as for the man his labour which at first was unto him a recreation and delight shall now be hard and painful but withal there 's a promise enterlaced that the sweat of his face shall yield him bread that is meanes for the sustaining of his life And that we may more clearly discover the way of God herein we must in a special manner observe that this sentence is pronounced against them both after the promise of Christ made unto them in the verse praecedent in whom God offered to our first Parents peace and reconciliation although he lay upon them these quick remembrances both of their own sin and of Gods just displeasure against them for it Whence 1 OBSERVE All the afflictions of Christs members are dispensed unto them under the Covenant of Grace Observe 1 GOd establisheth a firme Covenant with David Psal 89.28 and after that chastens him in his posterity when they provoke him and yet makes good his Covenant still ver 31 32 34. His children must have afflictions in the world Joh. 16.33 He receives us for sons and yet chastens us Heb. 12.6 pardons Davids sinne and yet layes his hand upon his childe 2 Sam. 12. Whence the Prophet David acknowledgeth that he had afflicted him in faithfulnesse Psal 119.75 that is both in sincere love and according to his Promise and Covenant which he had made with him Reasons may be 1. All his dispensations towards the members of Christ are by vertue of that Covenant by which he administers all things to them having committed all judgement to the son Joh. 5.22 2. Neither is the chastisement of his children any hinderance to that Covenant by which God hath engaged himself to with-hold no good thing from us Psal 84.11 seeing they also work together to their good Rom. 8.28 as David found by experience Psal 119.71 3. Otherwise God should lose his end in chastening his own for their good seeing the good of all proceeds from the sanctifying of all in Christ who is like the tree that sweetened the bitter waters Exod. 15.25 4. God is no changeling His mercy is from everlasting to everlasting upon those that feare him Psal 103.17 neither doth he as men sometimes love and sometimes hate but loves unto the end those whom he loves John 13.1 Alwayes taking pleasure in those that fear him Psal 147.11 even when he is displeased with their sins Esay 57.17 18. 1. A singular consolation to the godly when not only those afflictions which fall upon them by the will of God are sanctified unto them in Christ but besides the Covenant of peace remains firme unto them So that no evil shall offend them or interrupt their peace Psalme 119.165 nor separate them from the love of Christ Rom. 8.31 2. Let no man judge of his estate by the afflictions that befall him in this life by which no man can guesse whether he be worthy of love or hatred Eccl. 9.1 It was Davids error that he judged of his own condition by his chastisements that lighted on him every morning Psal 73.14 which besides the present unquietnesse of his spirit which much afflicted him ver 21. had wel nigh disheartned him in his course vers 13. Indeed the judging of our estates upon such false grounds 1. Cannot but at present deprive us of our comfort in the assurance of Gods love and hinder our rejoycing in him 2. Discourage us in our duties of his service 3. Shake our faith 4. And take away the fruits of our afflictions reformation for time to come see Psalm 119.67 and experience of his love and faithfulnesse at present Rom. 5.3 1. Let us then in the midst of our afflictions hold fast the grounds of our hope as Job doth in the middest of those sharp tryals wherewith God exercised him Job 19.25 and the Church of God Lam. 3.21 24. 2. Let us withal search our wayes Lam. 3.40 remembring that afflictions although they be not laid upon any of Gods children as a judgement for sin yet they are chastisements for sin and are intended to us for reformation Isa 27.9 Seeing Gods displeasure is not against our persons which he chastiseth in love Psal 119.75 but against our sins only for which when we are humbled and break them off by repentance we shall finde the experience of Gods relenting towards us and readinesse to abound in mercies as in times past Jer. 31.18 19 20. The sentence that was decreed by God against our Parents was as the words import present death Death in that day wherein they should eat of the fruit forbidden The extremity of this sentence God now looking upon them in Christ is pleased to remit Notwithstanding he thinks fit to leave with them such remembrances both of their sin and of his dislike of it as might put them in minde of it all the dayes of their lives Whence 2 OBSERVE Though God have thorough Christ remitted to his children the sentence of Death yet he hath not freed them from the afflictions of this life Observe 2 ARising 1. From within our selves either in the outward man as infirmities or sicknesses of body such as the Prophet David complaines of Psal 38.5 7. or in the soul and spirit in much grief and unquietnesse of mind with which the godly are somtimes afflicted Psal 77.2 3. and that so far that both their flesh and their heart may fail them Psal 73.26 2. From
pleasant This painfulnesse in labour must needs be a consequent of Gods curse upon the earth which thereby becoming more barren in it self required the more labour to make it fruitful So that the earth which of it self should be apt to bring forth nothing but briars and thornes with hard labour should yield him bread this clause hath in it both a precept and a promise Till thou return to the ground A phrase that both expresseth the continuance of his labour which should not end but with his life and withal pronounceth the sentence of death upon him and the corruption of his body after death This sentence although pronounced against the man alone yet comprehends the woman too who was to be mortal as well as he as the former injunction of painful labour is indifferently extended unto both the one and the other and all their posterity as all experience makes it evident For out of it thou wast taken Thus God manifests his justice in the censure which reduceth man to no worse condition then he was in at first So righteous is God in all his judgements and so careful to shew us the equity of them Now the woman was not framed out of the dust of the earth immediately yet seeing the man was made of dust it must needs follow that the woman who was taken out of him could be made of no better substance and therefore may be truly said to be taken out of the dust as well as the man For dust thou art As Psal 103.14 Eccles 12.7 And such are all the sonnes of Adam though cloathed with skin and flesh and senced with bones and sinews This indeed is the matter of all mens bodies whatsoever forme God is pleased to grace them withal And unto dust shalt thou return Flesh and bones and all as experience shews and so to continue till God raise us at the last day to cloath us with glory and immortality To begin with the first Clause mans labour in the sweat of his face We may 1 OBSERVE Mans employment in this life is in wearisom and painful labours Observe 1 ALl things indeed are full of labour Eccl. 1.8 But mans task especially is to labour with his hand Eph. 4.28 1 Thes 4.11 which if he do not by the Apostles censure 2 Thes 3.10 12. he must not eat It is true that some callings as Ministers and Magistrates imploy the minde most and not so much the body but those employments as all experience teacheth are of all the rest most wearisome and painful Reason 1. The curse that is laid upon the earth for sinne by which without hard labour it yields no fruits for the sustaining of mans life 2. The Lord hath so appointed it for mans good 1. To humble him by leaving him that remembrance of sin 2. To make him long for heaven Rom. 8.22 23. 3. To preserve the body in health See Eccl. 5.12 and to keep the minde in frame 2 Thes 2.11 which unlesse it be exercised in useful and profitable things is filled with vain and evil thoughts First this reproves all idle sloathful persons living without callings or idle in their callings or in unprofitable callings Who are all moaths 1. In the State Prov. 18.9 2. To themselves in their own estates Prov. 20.4 3. Enemies to their bodies and their minds both which idlenesse corrupts and weakens Secondly and should stirre us up to diligence in such employments as we are called unto 1. In obedience to Gods command 2. And as therein serving God and not men Eph. 6.7 3. And being profitable Prov. 14.23 to our selves Prov. 10.4 and others Prov. 21.5 4. And thereby procuring us a just title to what we possesse 2 Thes 3.12 Only 1. Labour that which is good Eph. 4.28 2. And with a desire to be profitable to community Psal 112.5 9. 1 Tim. 6.18 3. In a way of justice 1 Thes 4.6 4. Depending on God for his blessing on our labours which only makes them prosperous Psal 127.2 Thirdly long for heaven where we shall cease from all our labours Rev. 14 1â— Now if we observe this commandment we may take notice of a promise annexed or implied at least Adam must sweat but thereby he shall have bread to eat So that we may thence in general 2 OBSERVE There is profit in all the duties which God enjoyns us Observe 2 NOt only honour to God Mat. 5.16 though to speak properly God is not profited by our services Job 35.7 and good to men Job 35.8 But specially to our selves Deut. 6.24 and 10.13 who have by our labours sufficiency and in exercising our selves in other duties our fruit in holinesse and the end everlasting life Rom. 6.22 yea even in giving and exercising duties of mercy there is profit as well to our selves as to others Isaiah 32.8 Proverbs 11.24 25. Reasons 1. God who is in himself al-sufficient and perfectly blessed neither needs nor can be profited by any creature 2. Neither is it for his honour that his service should be unprofitable as wicked men unjustly slander him Job 21.15 3. Neither could his servants have otherwise any encouragement to go on in his service with cheerfulness which God requires Deut. 28.47 and delights in 2 Cor. 9.7 First it manifests the folly of wicked men joyned with fearful impiety who complaine of Gods government Mat. 25.24 as hard and rigorous esteem his laws bands and coards Psal 2.3 and reject them with the Capernaits Joh. 6.60 And in the meane time subject themselves to the yoke of Satan who seeks their destruction whose wayes yield them no fruit but shame Rom. 6.21 and profit them not at all Job 33.27 as themselves will be forced to acknowledge when it will be too late to help it Secondly make choice of Gods Commandments with David Psal 119.30 and that 1. Upon good grounds Psal 119.96 and 128. 2. And with a firm resolution to keep them Psal 119.106 1. As more easie Mat. 11.30 to a renewed heart 2. More honourable Prov. 12.26 both in respect of the Commander and of the Commandment 3. And more profitable both at present and hereafter Romans 6.22 4. And more full of peace and comfort Psal 119.165 The meanes to bring our hearts which by nature cannot submit unto Gods yoke Rom. 8.7 to make choice of and cleave to his Commandments are 1. To beg at Gods hands both wisdom to understand his Law Psal 119.18 and a renewed heart to encline to it ver 36. 2. To compare the wayes of sin with the ways of righteousness both in the present practice and in the issue of both at last Thirdly let all that are godly serve the Lord in all duties commanded by him with cheerfulnesse it should be joy to the just to do judgement Prov. 21.15 Gods Commandments should be sweeter to our taste then honey Psal 119.103 our delights ver 143. our joy v. 62. This cheerfulnesse our hearts may be wrought unto 1. By the love of God which makes all
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.