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
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
infinite Mercy and Justice in bestowing or taking away those useful Creatures without which we cannot subsist that we may receive them as a gift from Gods Hand with all thankfulnesse and use them with all moderation and sobriety unto the Glorie of his Name who both made them and bestowed them upon us These plants and herbs God commands to spring out of the Earth which yields them the substance of that Body which they have and nourishment by which they are maintained Whence 3. Observe The substance of all Trees and Plants is from the Earth Observ 3 GOd brings food out of the earth saith the Prophet David Psal 14.104 and our Saviour himself tells us that the earth brings forth fruit out of her self Mark 4.28 Let us then behold and admire the wonderfull power of that God who out of the same masse of the Earth is able to produce such infinite variety of Creatures so far different one from another in Shape Nature and Use so many comely proportions out of such a rude lump so many various Smells and Tastes out of that which of it self hath neither Taste nor Sent at all Nay life it self out of that which is wholly without life as the Earth is which notwithstanding yieldeth such variety of sundry sorts of living Herbs and Plants which may occasion us farther to 4. Observe God can and usually doth draw Life out of Death it self Observ 4 THis he manifested That he was able to do in that vision of the Dry bones representing the state of his own people Ezek. 37.10 This he doth in the whole course of nature All seeds dye before they be quickened as the Apostle tells us 1 Cor. 15.36 Yea our own bodies are nourished by dead food and receive Life and strength thereby Reason 1. God can do it who is the Life and hath Life both In and Of Himself Joh. 5.26 and therefore can quicken the dead vers 21. 2. And it is fit he should do it for his own honour that he may be the more wonderful and admired of all men in all his wayes and works Let it strengthen our faith when in our own judgment we seem to be in a dead condition as feeling in our selves no power of Grace no Life the Spirit of God that quickned us when we were dead in trespasses and sins Ephes 2.1 both can and will certainly recover us out of that seeming deadnesse of our hearts that sicknesse is but like unto Lazarus his short death only for Gods further glory Ioh. 11.4 And let it encourage us to expect the resurrection of our bodies with holy Job Chap. 19.26 by the power of him that quickeneth the dead Rom. 4.17 whereof the ordinary course of natural effects give evident testimony as the Apostle proves at large 1 Cor. 15. We see besides that God takes further order that these herbs and plants should every one of them have seed in it self by which though they perish daily yet the Kinds of every one of them might be preserved lest the Creatures should in time be utterly destroyed Whence 5. Observe God provides for all his Creatures that though they decay daily yet they shall not wholly perish Observ 5 ALl Creatures that are nourished waste every moment but God hath provided them food by which they are repaired and kept alive and when they dye and perish in their own bodies yet he hath ordained that by propagation they should be renewed in their kinds Psal 104.30 This continual decay and change God hath in his Wisdom decreed 1. To shew his own unchangeable continuance by the mutability of the Creature Heb. 1.11 12. 2. To quicken us to a longing desire after heaven where all things are durable and constant whereas here below they are subject to change every moment He hath likewise decreed the renewing of the face of the Earth Partly to shew himself a faithful Creator And partly to preserve his own works to be monuments of his Goodnesse Wisdom and Power Let Gods example teach us to extend our care to make provision for Posterity not only in our own Children in whom every man desires to continue his name and in furnishing our own store with continual supplyes although God is pleased to make use of such private respects for the preservation of Community but in General to provide for posterity that is to come after that we may leave all things and deliver them over into the hand of succeeding ages in as good estate as we found them since we cannot but acknowledge that God hath as it were put his stock into our hands not to waste and consume it but to manage it discreetly for our own use and necessary preservation and to deliver it over to our Successours for the same end God we see not only provides for the perpetuation of the Creature by successive Propagation but besides that the nature of every Creature might continue the same without change takes order that the Seed of every plant may be according to the kind of the plant that yeelds it Whence 6. Observe Fruits ought to do and certainly Will resemble the Nature of the Stock of which they come Observ 6 EIther Good or Evil according to the Tree or plants on which they grow Matth. 12.33 so that men gather not grapes of thorns nor figs of thistles Matth. 7.16 And this seems to be thus ordered by the Wisdom of God 1. For our sakes that we might more fully and perfectly know the kinds and natures of things which are manifested by the fruits which they produce And 2. for the manifesting of his Truth who desires that every thing should appear as it is seeing He himself is as He appears 1. Let good men then endeavour to shew forth the renewing of their nature by the works of the Spirit and not of the flesh that men may know and approve of them by their fruits and for them glorific God Matth. 5.16 lest they otherwise dishonour God scandalize Religion and corrupt others by their ill examples which men readily take up when they have the countenance of any godly mans failing to cloak the evils of their wayes 2. Let all men abhor all hypocrisie 1. As being in it self unnatural 2. Extreamly dishonourable both to God and to Religion 3. Dangerous to others when they are graves that appear not Luk. 11.44 4. Damnable to our selves seeing we cannot be hid from him that seeth in secret and knowes our thoughts afar off Psal 139.2 or left unpunished by him who being a God of Truth must necessarily pour out his wrath upon all false dissemblers VERSE 14. LEt there be Lights in the Firmament They that conceive that the Sun Moon and Stars were made the First day because otherwise there could have been no distinction of Day and Night as we see there was and thereupon conceive that in these verses there is related only the fixing of them to their places it seems never well considered the letter of the Text.
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
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
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
and very great change as we shall see hereafter The curse might cause a change in the Serpents going not by altering the kinde of her going from stepping to creeping but by appointing it another part of the body to go upon then that which it went upon before For the emphasis seemes to be in Belly not in Go which Moses expresseth here by the word Telech which is of general signification and extends to any kinde of moving forwards whether by stepping creeping swimming or any other kinde of motion Now if God had given the Serpent a kinde of motion different from that which it had before it may be probably conceived that Moses would have expressed it by such a word as might signifie that difference This therefore seemes to be the most likely conjecture that before the curse the Serpent moved forwards upon the hinder part of her body with the breast and belly and head erected whereas now it creeps on the whole length of the body which conjecture may be strengthened by these arguments First we see that Serpents at this day upon occasion as when they assault a man or the like for a time raise up themselves upon the hinder part of their body so that the former part of it stands upright why may we not conceive then that before their strength was weakened by this curse they might do that alwayes which now they can do for a shift Secondly if we allow the Serpent such a manner of creeping with the former part of the body erect we may more plainly see the reason why Satan made choice of the Serpent in tempting the man for the subtilty of it which might consist somewhat in altering and changing her going When she was to conveigh her self into the Garden unespied she could apply her body close to the ground when she was to speak to the woman she could raise her self upright and so confer with her as it were mouth to mouth Thirdly we may in this curse discover the equity of Gods judgement upon the Serpent For if the Serpent could apply her self to do mischief unespied good reason she should be accursed to go in that manner ever after so that this curse might point directly at the sinne for which it was inflicted Now these at the best are but conjectures And dust shalt thou eate But experience teacheth that Serpents feed also upon and devoure other small vermine which the Prophet Esay seemes also to imply when speaking of that peace that should be in the restauration of the Church between all creatures he names the Serpent amongst the rest affirming that it should live by dust as the lion should do by straw implying that they both live by preying upon other creatures at present which then they should forbear Some therefore by eating dust conceive that God meanes living hardly as Serpents do which in the winter season living most in their holes get little food to sustain themselves But that is the condition of other beasts as well as of Serpents it seems therefore that this feeding upon the dust is opposed to the former manner of the Serpents feeding upon herbes and fruits after the manner of other beasts for if before the curse she went with the former part of her body erect as we have shewed already then might she be easily able to reach many sorts of herbes and fruits though growing above the ground as other beasts do whereas now creeping with her very mouth upon the earth she must necessarily take her food out of the dust and so lick in some dust withal so that though the dust be not all her food yet she taking all her food out of the dust and licking in the dust with it may not improperly be said to eate dust All the dayes Both thou and all thy kinde hereafter to the worlds end But what had the Serpent deserved being an unreasonable creature and consequently uncapable of any purpose or intention to do evil why is the beast punished for Satans fault who made use of the Serpent only as his instrument to do mischief To that it is easily answered that the derestation and hatefulnesse of sin is so great that it is fit to be manifested upon whatsoever is defiled with it Thus we break in pieces the sword dagge or other instrument of a Princes death dam up a Well in which any man hath been drowned And God himself will require a mans life at the hands of every beast Gen. 9.5 and therefore in his own Law appoints an Oxe that goares any man to death to be stoned Exod. 21.28 This part of the curse if we take the words according to the letter we see most properly belongs to the beast whereof Satan made use for the acting of this mischief Some there are notwithstanding that conceive that under the curse upon the Serpent is shadowed out the curse laid by God upon Satan who being created to look upwards for his Apostasie was by Gods just judgement throwen down to the earth and abased even below the dust and instead of delighting himselfe in God was carried by the inordinate motion of his spirit to exercise himself and to take delight in base and sensual things more vile then dust it selfe which was appointed to be the Serpents food But this curse upon Satan cannot be conceived to be inflicted in this place because it was laid upon him by God before he was an actor in this sinne Only in this that God will not vouchsafe to reason the case with Satan before he layes his judgement upon him 1. OBSERVE God many times will not so much as reason the case with such as he destinates to destruction Observe 1 EPhraim is joyned to idols let him alone Hos 4.17 and Ezekiels tongue must cleave to the roof of his mouth that he may not reprove and the Prophets must not prophecie that men may take shame Mic. 2.6 when God hath once decreed a peoples destruction Thus he dealt with the heathen that had no face of a Church amongst them he suffered them to walk in their own wayes Acts 14.16 only he might and did sometimes call them to accompt before their own consciences Rom. 2.15 as well to keep them within some bounds of civility for peace and orders sake as to give them a taste in present of that gnawing worme that dieth not by which they shall be everlastingly tormented hereafter And well may God deale thus with men seeing he is no mans debtor neither can gain any thing by administring Physick to dead men such as are alienated from the life of God Eph. 4.18 As for his own people whom he hath taken into Covenant with him he brings his judgements amongst them to light every morning though many times the unjust know no shame Zeph. 3.5 as well to win such as may be reclaimed as also to stop mens mouthes that no man might cavil at Gods justice when the obstinacy of men is made manifest in refusing the mercy
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
OBSERVE Christ in the dayes of his flesh was in his own Person wounded and bruised by Satan and his instruments Observe 26 THat he was wounded and bruised all the persecutions which he endured in the whole course of his life but above all his death on the crosse do sufficiently testifie and that he suffered those things by the hand of Satan and his Agents appears not only by the consideration of the persons by whom he was persecuted who as our Saviour testifies being of their father the devil fulfilled therein the will and and did the deeds of their father John 8.41 44. but is more especially manifested by Satans actual possessing of Judas who as we know contrived the plot and had the greatest hand in the acting of the meanes by which our Saviour was brought at last to his death John 13.27 Luke 22.3 Let none of Gods children either hope to escape persecutions seeing the servant is not greater then his Master Mat. 10.25 or be much troubled at them 1. Having Christ himself and so many holy persons of whom the world is not worthy our companions in them 2. Seeing they are sanctified in Christs person 3. And our selves are by them made conformable to him which is the head Phil. 3.10 according to Gods owne decree Romanes 8.29 4. Who can easily and will certainly cause all such persecutions to work together to our good Rom. 8.28 making use of them to purge out our sins at present Isa 29.9 to make us more pliable to Gods Will and careful of performing our duty Psal 119.67 71. more frequent and fervent in prayer and the like 5. And in them gives us more experience of his love 2 Cor. 1.5 and comfort in the midst of them Rom. 5.3 besides the encreasing of our reward hereafter This bruising of Christs heele we see is also a part of Gods decree for when God saith it shall be so we cannot deny but he decreed it Whence 27 OBSERVE Christ suffered nothing in his person but what God himself had before determined and decreed Observe 27 SO Saint Peter tells us in expresse termes that all that he suffered from Judas his betraying of him till he was crucified was determined by the counsel and foreknowledge of God Acts 2.23 and 4.27 28. much more were the agonies of his soule wherein he wrestled with the wrath of God determined by God seeing he laid them on him by his own hand For it pleased the Lord to bruise him and to put him to grief saith the Prophet Isa 53. â—0 1. Neither indeed was it possible for any evil to befall him but that which God had not determined to bring upon him seeing there is no evil in the city which he hath not done Amos 5.6 2. Neither have we any other ground of strong consolation to our selves in Christs sufferings but from hence that as he willingly poured out his soule to make it an offering for sin Isa 53.10 so he did it by the will and counsel of his Father who therefore cannot but accept that ransome which himself had appointed But this wound of Christs was only in his heele which therefore touched not his life seeing it came not near to any vital part so that Christ though he was bruised in that conflict yet was not overcome or destroyed by Satan but survived and his life remained whole in him still Whence 28 OBSERVE Though Satan by Gods permission wounded our Saviour Christ yet he could not conquer or destroy him Observe 28 IT was no part of Gods intention in Christs sufferings that he should be kept under by them therefore he would not leave his soule in the grave Psal 16.10 for then we had been yet in our sins 1 Cor. 15.17 and so the counsel and purpose of God concerning mans redemption which was the only thing intended in the sufferings of Christ had been wholly frustrated Nor was it possible that Christ should be held under by death Acts 2.24 seeing he was able by the Power of his Godhead to take up his life again as easily as he willingly laid it down as himself affirmes John 10.18 But this bruising of Christs Head implies not only the sufferings of Christ in his humane Nature in his own Person but withal the afflictions of his members which are also called the afflictions of Christ Col. 1.24 so that we see throughout this whole Promise Christ and his members are spoken of as one It is One seed betwixt which and Satan God will put this enmity that is Christ and all that are Christs and the bruising of Christs heel is the afflicting of him and of his children Whence 29 OBSERVE Christ and all that are members of his body are one Observe 29 ONe house Eph. 2.20 21. one vine John 15.5 one body 1 Cor. 12.27 in so much that the Church is called Christ 1 Cor. 12.12 The reasons may be 1. God who is One delights in unity which he therefore aimes at in his Church Job 17.22 23. as being nearest to perfection 2. By this meanes he can most easily communicate unto them all things both his graces Eph 4.15.16 and merits both of his sufferings and righteousnesse 3. And can likewise most easily rule and govern it as the whole body we see is easily guided by the Head First let it comfort all Christs members 1. In their advancement to be made members of Christ and thereby sons of God 2. In respect of their security Eph. 5.23 Zach. 2.8 3. In their assurance of supply in all manner of blessings both spiritual and temporal and that for eternity Secondly let it fill the hearts of all those that persecute Christ in his members with feare and trembling wherewith Christ terrifies Paul from heaven Acts 9.4 5. wherein they discover 1. Their impiety that take up armes against Christ himself 2. Their folly as being assured to be foiled and utterly ruined at the last Thirdly let it move us to be zealous for Christ our Husband nay our Head as Elijah was for God 1 Kings 19.10 and David Psal 119.139 1. For his honour Psal 69.9 2. For his children 2 Cor. 11.29 3. For his truth Jude 3. sensible of any evil done unto any of these see Psal 119.158 and rejoycing in their advancement Fourthly let us that draw so near unto Christ walk worthy of him in all holy conversation 1. Because he will be sanctified in all that come near him Levit 10.3 2. Because the scandals of our sins reflect upon him Rom. 2.24 It hath been noted that the bruising of Christs heele implies the sufferings of Christ in his members as well as in his owne Person and both of them by Gods decree Whence 30. OBSERVE The members of Christ may and shall suffer by the malice of Satan and of his instruments Observe 30 OF this truth our Saviour himself assures Mat. 24.9 and Rev. 2.10 and all experience makes it good Hebrewes 11.36 37. Reasons 1. Satans power Eph. 6.12 when God le ts loose the
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
services easie Gen 29.20 2. And of the Law it selfe for the purity of it Psal 119.140 the righteousnesse and saithfulnesse of it v. 138. the wonderful perfection and admirable effects of it Psal 19.7 8. 3. For the reward set before us hereafter and peace which our obedience to the Law brings at present See Psal 73.24 and 119.165 This cheerfulnesse of spirit is necessary 1. To sweeten and make us despise those incombrances which we meet in our wayes 2. To encourage others 3. To bring honour to God But it is observable that in this Commandment though the labour enjoyned be hard and painful yet it shall not want effect though it be purchased with the sweat of his brows yet his labour shall produce him bread to sustaine his life Whence 3. OBSERVE Whatsoever we undertake in obedience to Gods Commandment shall not want effect Observe 3 PRov. 14.23 He that soweth plentifully shall reap plentifully 2 Cor. 9.6 which is not only true in respect of the future reward promised 1 Cor. 15.58 but besides in respect of mens present labours that they shall not want successe unlesse God be pleased to deny his blessing to humble men for their sins as Hag. 1.6 otherwise the promise holds and is made good to all that in their labours serve God in sincerity Ps 128. 2. Isa 65.23 Unles God see it fit sometimes to with hold his blessing on them for some greater good to us or honour to himself Reasons 1. That God is able to give successe and by his blessing to prosper mens endeavours no man can deny 2. That it concerns him in point of honour to prosper that which he commands is as clear as theformer 3. It is needful to be so lest other wise men should be discouraged in his service if they should labour therein without bringing any thing to effect Let it encourage all men in the services which God Commands wherein they are sure not to labour in vaine but either to effect what they undertake 2. Or to attain something that shall be better for them 3. And to have the reward of their endeavours from God Isa 49.5 so they undertake things 1. In obedience to Gods Command 2. To a right end for his glory and the good of others 3. And depend upon Gods blessing and not on their ownlabours for successe After the injunction of painful labour follows the duration of it for terme of his life containing withal the sentence of God concerning mans dissolution by death with the equity thereof In this sentence take notice 1. Of the moderation thereof in respect of the curse threatened 2. Of the mitigation thereof 1. In the time Adam shall die though not that day 2. In the kinde of death it shall be temporal but not eternal though both were included in the Sanction Whence 4 OBSERVE Gods Sanctions are certain as well of judgement as of mercy Observe 4 NOt only unto the wicked Gen. 4.12 Eccl. 8.12 13. but unto the godly too 2 Sam. 12.14 18. but with this difference 1. That their judgments are only outward and temporary whereas wicked mens judgements are spiritual and eternal 2. And those judgements are laid on them not as a part of their debt for sin which Christ hath satisfied to the full 3. And are sanctified to them so that they work together to their good Reason 1. Both the threats of judgement as well as the Promises of mercy are founded on the same grounds of Gods Truth and Immutability and Power 2. And have the same scope the honouring of God in the manifestation as well of his justice as of his mercy giving to every man according to his deeds see Psal 58.11 Isa 59.18 19. 1. Learne to tremble at Gods judgements Ps 119.120 as well as to hope in his mercy yea even the godly who though they are freed from the everlasting curse by the death of Christ yet are liable to such chastisements Psal 89.31 32. as may make their hearts ake Psal 143.4 2. Let it appale the hearts of all wicked men that notwithstanding all Gods threatenings go on desperately in their sins Deut. 29.19 who as they dishonour God in the highest degree either denying his Power Holinesse and Providence Psal 94.7 and his truth or imagining him to be like unto themselves Psal 50.21 so they bring upon themselves the wrath of God to the uttermost to their everlasting destruction Deut. 29.20 Psal 50.21 If we consider this sentence of Gods decreeing mans dissolution and the turning of his body into dust in particular we may 5. OBSERVE Though God hath freed his children from eternal death yet he hath left them as well as others under the sentence of temporal death Observe 5 DEath by sinne passed upon all men Rom. 5.12 Heb. 9.27 from which though Henoch was exempted Heb. 11.5 and Elijah 2 Kings 2.11 as shall be such as are found living when Christ shall come to judgement 1 Cor. 15.51 1 Thes 4.17 yet upon the rest as well godly as wicked this sentence takes hold as all experience shewes Reason 1. That by it they might be put in minde of sin that brought death upon them Rom. 5.12 2. They have no harme by death which is at present but a sleep wherein they rest from their labours Isa 57.2 and which severs them not from Christ 1 Thes 4.14 through whom it is sanctified to them see 1 Cor. 15.55 and is made an entrance into life Rev. 14.13 and hurts not the body which shall be raised up in glory 1 Corinth 15.42 43. Prepare for it as being 1. Most certain Eccl 9.5 2. And yet uncertain in the time and meanes of it Luke 12.20 3. And whereof men are naturally regardlesse being bewitched by the world Psal 49.11 4. And yet being of all other things that which most nearly concerns us To this end 1. Make sure of Christ whom if we have to die is gaine Philip. 1.21 2. Be alwayes doing good see Luke 12.40 42 43. knowing there is no work nor device in the grave whither we go Eccl. 9.10 3. Stand loose from the world that it may not trouble us to go out of the world 4. Let us have our conversation in heaven Phil. 3.20 and lay up our treasure there Mat. 6.20 whither by death we are translated The Lord contents not himselfe to minde Adam that he was taken out of the dust but tells him that he is dust and shall be resolved into dust Whence 6 OBSERVE Mens bodies are bast every way both in their original in their present condition and in their dissolution Observe 6 IN their Original of the dust Eccl. 3.20 earthly of the earth 1 Cor. 5.47 in their present condition no better then dust Psal 103.14 Eccl. 12.7 their food out of the earth Psal 104.14 their clothing no better and their dwelling houses of clay Job 4.19 In their dissolution turned into dust Psal 104.29 where one may say to corruption thou art my father to the worme thou art
my mother and my sister Job 17.14 Reason 1. To humble us Gen. 18.27 2. To magnifie Gods mercy in abasing himself to look on such vile wretches see Psal 113.6 7 8. to give his Sonne for them to advance dust and ashes to such a glorious condition as the Apostle describes Cor. 15.42 43 49. 3. To move us to long for heaven see 2 Cor. 5.1 2. First It reproves all that glory in Beauty or Ability or bestow all their care and labour in making provisions for the body by costly clothing delicate feeding sumptuous building and in the mean time leave the soul empty and naked discovering therein 1. Their earthly mindes Phil. 3.19 2. And grosse folly Psal 49.13 3. Joyned with some impiety in glorying in that wherein God especially labours to abase them Secondly let it move us to cease from our cares of providing for these earthly tabernacles and to bestow our labours for the supplying and adorning of the soule As 1. More immediately given by God 2. Carrying the most lively character of his Image 3. More capable in it self of true beauty 4. Yet most deformed by sinne 5. Consequently requing most care and labour to repaire and restore it unto that condition in which it was created To which purpose endeavour to enrich that with knowledge Psal 1.9 adorne it with humility 1 Pet. 3.4 establish it in faith Heb. 13.9 Now in that God who threatened death to our first Parents in the day wherein they should eate of the forbidden fruit yet suspends the execution thereof till a longer time though the weaknesse and infirmities of nature which before their fall they were not subject unto seized on them at present we may from thence 7 OBSERVE The disposing of mans life is in Gods hand Observe 7 WHich God chalengeth to himself Deut 32.39 David acknowledgeth Psal 3.15 Daniel testifies to Belshazzar Dan. 5.23 and is clearly manifested by all experience Psal 104.29 so that it is not in the power of men to cut it off at their pleasure 1 Kings 19. Dan. 3.27 and 6.22 though God use them to that end somtimes as his executioners Psal 17.13 14. Reason 1. He gives it Psal 104.30 Job 33.4 no reason then that any creature should make his gift void 2. And he can preserve it see Isa 54.16 3. To have power of life and death belongs to the highest Authority which is founded in God alone see John 19.10 11. that all men might feare before him First let it arme us against the threats and violence of wicked men who 1. Cannot shorten our life one day see Luke 13.32 2. Nor till we have served our time Acts 13.36 and finished our course 2 Tim. 4.7 3. And then shall but make us the sooner possessours of our reward Secondly depend upon God for our lives 1. Seek them at Gods hand with Hezekiah Isa 38 3. with David Psal 102.24 and Jonah and depend not on meanes with Asa 2 Chron. 16.11 12. 2. Blesse him for them Isa 38.20 3. And serve him with them living to him and not to our selves 2 Cor. 5.15 The decree of God for mans dissolution is clearly expressed the time when this shall be God keeps in his own breast that is not expressed at all Whence 8 OBSERVE Though death be certain to all men yet the time of death is uncertain Observe 8 NOt in respect of God who numbers every mans days out unto us Luk 12 19. as appears not only by extraordinary judgements that fell upon Dathan Uzzah Ananias c. but in the ordinary course of Providence Reason 1. That men might not be hardened in sin as usually they are when judgement is deferred Eccl. 8.11 but walk in fear as being not assured of life for one moment of an houre 2. To be assured of the terme of life would not profit us any way either to prevent death which is certainly determined or to further repentance which that blasphemous thief upon the Crosse found no place for though he saw death before him Luke 23.39 It is true notwithstanding that God extraordinarily may reveale unto men before-hand the time of their death or removal from hence as in Aarons and Moses case Numb 20.26 Deut. 32.49 and Elijahs 2 Kings 2.3 5. and Hezekiahs 2 Kings 20.6 but that is not usual Let it move all to stand loose from the world in which they have no assurance to continue one moment to have our lamps alwayes burning with the five wise Virgins Mat. 25.7 to make sure of Christ and Heaven to be alwayes well-doing that our Master may finde us so whensoever he comes Mat. 24.46 47. for feare of the danger threatened ver 50 51. But it is worth our observing that God together with the sentence which he pronounceth against man withal manifests the equity of it that he doth man no wrong since he leaves him in no worse condition then he was at first resolving him into dust that was but dust Whence 9 OBSERVE The judgements of God are just and equal all of them in all things Observe 9 AS Moses professeth Deut. 32.4 and Job acknowledgeth Job 1.21 and 2.10 and David Psal 119.75 128. though many times we see not how see Jer. 12.1 which notwithstanding God reveales unto his servants as he did to Abraham in the destruction of Sodom Gen. 18.32 Reason 1. He cannot wrong his own creatures no more then the Potter can the clay nay much lesse 2. His Nature will not suffer him to do otherwise he that is God must necessarily do good Psal 119.68 out of the Lords mouth proceeds not good and evil Lam. 3.38 3. Nor the respect to his owne honour magnified as well in his justice Psal 64.8 9. as in his mercy and truth 4. It would otherwise discourage his own servants see Mat. 25.24 25. as the opinion of Gods favouring of the wicked and afflicting his own servants had almost discouraged David Psal 73.13 14. Let it cease our murmurings against Gods administrations towards our selves or others to which our corrupt nature easily inclines Psal 73.3 against which the Psalmist gives a special Caveat Psal 37.1 and justifies God in all his wayes in which he is righteous Psal 145.17 To this purpose 1. Let us lay that before us as a principle unquestionable with the Prophet Jer. 12.1 2. That we may see and so beare witnesse to that justice of God 1. Confider that God may charge the best of his servants with folly see Psal 130.3 and 143.2 2. To satisfie us concerning the seeming prosperity of the wicked Consider 1. What they enjoy 1. Only outward things neither grace nor glory which are the godlies portion Psal 84.11 2. And those unto their own hurt Eccl. 5.13 so that a little that a righteous man hath is better then the riches of many wicked Psal 37.16 3. That also oftentimes to their destruction at the last Prov. 1.32 for which purpose God advanceth them Psal 73.18 whereas good mens afflictions turne to their good