for first the refreshing of the bodies of men and beasts though it be a Consequent yet was never the Ground of the Institution of the Sabbath The moderation of our labours belongs to the eighth Commandement that enjoynes labour As for the quickening of Adams spirit why might not he need a Sabbath as well as a Sacrament And although every day were a kind of Sabbath to Adam in respect of his easie labour and his Holy conversing with God even in his works about the Creatures yet there is great difference between labouring moderately and not at all And to serve God in ordering the Creatures according to his will and to serve him in the duties of his owne immediate worship So every day ought to have been spent by Adam in an holy manner but not as a Sabbath Besides though the Sabbath were made for man yet it was not made for man alone but principally for Gods Honour in his publick worship in which respect Adam as much needed a Sabbath as we do being created for Gods Glory as well as we Secondly as Adam needed a Sabbath so he had meanes to observe a Sabbath he and his wife when there were no more persons in the World made a publick Assembly There is is a gathering of two or three as well as of a multitude Matth. 18.20 And Christ is present with them as well as with a greater number Nay further a man that is shut out from publick meetings may keep a Sabbath alone So then there being no impediment why this Commandement for the observation of the Sabbath might not be given to Adam in Paradise and Moses recording it in the first place amongst those lawes that were then given him we have no ground to doubt but that Adam had this Law then given unto him and in him unto all mankind So that we may 5. Observe The law given by God for the observation of the Sabbath Day is a law Universal and Perpetual UNiversal it must needs be 1. Because in Adam it was given to the whole nature of Man which was intirely in him at that time when he received it 2. And the use as well as the ground of it reacheth indifferently unto all men who are alike interessed in all the works that God hath wrought both of Creation and Redemption and alike obliged to honour him for them and have like need of those Spirituall comforts and refreshings which the religious observation of that brings unto supports the soul withal Upon the same ground it must needs be perpetual for if it bind all men it must of necessity bind all ages which also our Saviour necessarily implies in his answer to the Pharisees question about divorce Matth. 19.8 wherein he affirms the divorce supposed to be permitted by Moses to be unwarrantable because it crossed the Law of Marriage given to Adam in Paradise which Answer must necessarily suppose this ground that whatsoever Law was given to Adam in the Beginning those Laws that respected his present condition as his Labouring in Paradise and Eating of the Tree of Life excepted binds all his posterity in all Ages Besides the placing of this Commandement amongst the precepts of the Decalogue which our Saviour ratifies in every jot or tittle of them Matth. 5.18 further manifests the mind of God for the continuance of this Law which our Saviour wills his Disciples to be careful to observe Matth. 24.20 even at the destruction of Jerusalem 40 years after his Ascension when all other Mutable and Temporary Lawes were taken away Nay although there be this difference between this precept concerning the Sabbath and some other lawes of the Decalogue that this doth not appear so evidently to be a Law of Nature as they do yet it must necessarily be a law of Nature in the greatest part As that there must be a time for publique Worship a time of Rest from other Employments a fit time a set time a time that must return according to some time computed by Weeks or Moneths or Years For all these even by the light of Nature Heathen men acknowledged as is manifest by their practice in all Ages and Countreys Nay the Creation and Redemption of the World being once revealed even the light of Naturall reason would have directed men to make choice of those dayes in which those great works were perfected for the dayes of observing this holy Rest Now it must needs be granted that seeing the ground of fixing the Sabbath upon the Last or First day of the Week was the marking out and advancing of those dayes above others by the most eminent of Gods Works therefore mans exercise upon those dayes must be in the Contemplation of those and the rest of his works that our hearts may rejoyce in Him who hath in them manifested his Infinite Goodnesse Wisdom and Power Whence 6. Observe Meditation in Gods Works that our hearts may be raised up to an holy Rejoycing in Him is and ought to be a Christians chief Exercise for the right sanctifying of the Sabbath Day Observ 6 THe 92. Psalm composed of purpose for the Sabbath as appears in the Title of it handles no other argument but the setting out the works of Gods providence in governing the world in righteousnesse And it is as evident by the doubling of the daily Sacrifice upon that day by Gods Commandement Numb 28.9 that the Will of God was that mens thoughts should be much exercised in the meditation of that glorious work of their Redemption shadowed out under those sacrifices and purchased by the Blood of Christ And indeed as all Gods works praise him so do we by remembring them and meditating on them most highly honour and advance Him as is evident by the Psalms composed for that purpose Psal 104.107.145 Rev. 4.11 And for our selves our hearts are by that means wonderfully quickened and enlarged and filled with love towards him see Psal 18.1 116.1 and brought to an Holy Dependance on him and Confidence in him which is a fruit that is produced by this holy meditation on Gods works Psal 78.7 Now Gods honour and the encrease of Piety in us were the ends of the Institution of this holy Rest It is true that this exercise must be accompanied with those other holy duties of Prayer and Praises Preaching and Hearing of Gods Word administring the Sacraments and the like as conducing all of them if they be rightly used unto the same end VERSE 4. THese are the generations of the Heavens That is in this manner they took their Beginning From and By God alone and according to his Will by the Mighty Word of his Power In the day That is in that Time that it pleased God to take up in forming them which we know was in Six dayes and not in One But we find the Word Day in Scripture is used commonly to signifie Time Indefinitely This recapitulation of the works of Creation wherein they are challenged and ascribed unto God
Evident as all the rest What can be imagined more Comfortable to man then the refreshing both of his Body and Mind by ceasing from his labour and enjoying an holy Communion with God in his Ordinances in the Religious observation of the Sabbath day more Necessary and Usefull to the supporting of his heart by Faith by the help of that Sacramental Tree of Life and minding him of his Duty of Obedience by the Interdicted fruit whereby he might continually be stirred up to those holy Duties by Outward Sensible Objects set alwayes before him even in his ordinary and daily employments What more profitable to him then to labour for his own food What more Comfortable and Necessary to him then Marriage affording so many fit helps unto him for the Support and Comfort of his Life In General We cannot otherwise conceive but that the recording of all Gods Lawes given to man as well as all his Works both of Creation and Administration of the Creatures aime at the main end wherefore all things were made and man especially endued with Wisdom and Understanding that he might take notice of and be a witnesse of the All-sufficiency and Eminent Perfections of God and the Basenesse and Emptinesse of the Creatures yea even of Man himself the most Excellent of all his Visible Works We may therefore observe in this Record of Moses of the Lawes given to Man not onely both the Goodnesse Equity and Holiness of God together with his Absolute Soveraignty and Authority in prescribing and giving Rules to man meerly according to his own Will bestowing on him and detaining from him what he pleased and appointing him to be where he appointed and to do what he Commanded but withall the whole Relation layes before us the Vanity Subjection and Emptinesse of all the Creatures and man especially that God might be honoured alone and all things else abased before Him Wherefore we must observe That as all other Creatures so Man himself was nothing at the first and after that a piece of base dead earth till God breathed the breath of Life into him which he is directed to acknowledge in the remembrance of his Creation in observing the Sabbath and Eating of the Tree of Life testifying his dependance on God for his life both present and future 2. His Subjection unto Gods Will by which he was wholly to be guided was manifested in his Abstinence from the Tree of knowledge of good and evil meerly upon Gods Command implying that he had no power to order his own wayes no not in the smallest things wherein he was to guide himself only by that rule which God laid before him 3. His Weaknesse and Vanity was in a lively manner represented to him in making use even of the basest Creatures for the supporting of his Life which he had also by Gods allowance And in his finding of the uncomfortablenesse of his life by the want of a fit Companion till God Created the Woman and gave her unto him so that he had nothing of his own but what was freely bestowed on him by God Himself So that the advancing of Gods Honour and Self-denial we may discover to be the main end of giving man these lawes as well as they are of all the rest of Gods Works Now seeing man was confined unto this present world but only for a time as being at present in some sort shut out from the immediate fruition of God who communicated himself unto him most by the Creatures and by second means so that man in his most perfect Condition in this world remained in a state of Basenesse in comparison of that Glory which he was to enjoy at full after the end of this time of his pilgrimage We may observe both in the course of Gods providence and especially in the Laws which he gave the man that God so ordered all things that man might be sensible of his present mean condition represented to him so many wayes and thereby have his thoughts raised up to the Expectation and Longing after that more glorious estate which was to come sealed unto him in the Sacrament of the Tree of Life and shadowed out in some sort in the enjoying of God in his Ordinances and sequestring himself from the world in the observation of the holy rest of the Sabbath In effect the Scope of this and the former Chapter are in a manner all one as we may easily observe by that which hath been spoken already namely the Advancement of God alone with the Abasement of all the Creatures before him which God hath appointed to be our chief study in this Life as it shall be our greatest happinesse to discover and rejoyce in it fully in the Life to come FINIS CHAP. III. THe Holy Ghost having in the precedent Chapter described unto us the state of man in his Innocency in the History in this Chapter following layes before us his Fall with the Causes Order Manner and Consequents thereof wherein his maine scope is so manifest to the world That God made man upright but that he sought out many inventions Eccles 7.29 that is to clear God of having any hand in mans sinne and of the misery which came upon him thereby discovering the cause of both to be Satans malice and mans own folly and consequently acquitting God of all the evil that came upon man saving the execution of his justice upon him according to his deserts and that too tempered with infinite mercy as we shall see To make this evident we have the whole History laid before us with all the circumstances thereof 1. The Instruments and Agents in this sad Tragedy the Serpent employed to beguile the Woman and the Woman to deceive the Man 2. The persons tempted the first Man and Woman with the order First the Woman and by her the Man 3. The baites both inward and outward with the Art used in tempering and presenting them 4. The successe steps and degrees of the temptation and the effects that it took in drawing our first Parents to Apostasie 5. The Consequents of their Fall with the execution of Gods Justice on all the Delinquents according to the quality of their offences The precise point of time of the acting of this tragedy the Holy Ghost having passed over in silence is not easily found out by conjecture Only seeing our Saviour tells us John 8 44. That Satan was a Murtherer from the beginning and we know by woful experience his diligence and activity in mischief we may assure our selves that he was dealing with our first Parents betimes partly that he might take the advantage to shake them before the habits of Grace were by exercise setled and confirmed in them and partly that by poisoning the fountain of mankind before any streames issued from it he might the more easily and certainly corrupt the whole masse of the nature of man The place where this assault was given though it be not expressely set down notwithstanding seeing we
WE have seen in the former Chapter that great Work of the Creation of the world In this Chapter we have set before us the beginning of the Administration and Government thereof and especially of Man in the state of his Innocency Concerning whom the Holy Ghost represents unto us Gods Goodnesse and Care for his 1. Government by Lawes prescribing his Duties 1. To God consisting of three Heads 1. Faith in God intimated by the Tree of Life 2. Obedience prescribed under the Tree of Knowledge of Good and Evil. 3. Worship of God implyed in the Observation of the Sabbath 2. To the Creatures 1. In the use of them which must be according to the Will of God and not according to his own pleasure inforced in his restraint from eating of the Tree of Knowledge and in the Law of Marriage 2. His careful oversight and labour for the preservation of them expressed in Gods Commandement for the Keeping and Dressing of the Garden of Eden 2. Support and Sustentation manifested 1. In the provision of food fit for him both for necessity and delight by planting the Garden of Eden and giving him the free use of all the Fruits therein one Tree only excepted 2. In the Creation of the Woman to be an help meet for him comfort for his life and help for propagation VERSE 1. THus Or And as that Copulative is indeed Usually but not Alwaies rendred Howsoever that Connexion points unto the Beginning Means Order Manner and Space of Time and Perfection in which all things were Created and related in the former Chapter The Heavens and the Earth The two principal parts of the World here named include all the rest as the Ayr and Seas and all the Creatures wherewith they are furnished as in the next words All the hosts That is all the Visible and as some conceive Invisible Creatures which are contained in the Heavens and Earth the Sun Moon Stars Fowles Beasts and Fishes termed Hosts both for their Multitude and Order in which they are placed by God as an Army set in Array in a Comely and Useful manner Hence God is oftentimes named The Lord of Hosts The Connexion of this Chapter wherein the Government of the Creatures is represented unto us with the former which records their Creation as it were suspending our thoughts and carrying them at once both Backwards to remember what God had made and Forward to observe how he disposed of what he had made gives us just ground from thence to 1. Observe It must be our Care to Observe not onely what God Works but withall how he disposeth and ordereth that which he hath wrought Observ 1 THus did the Jewes in the birth of John Baptist they wondred what God would do with that child which was so strangely born Luke 1.66 And the blessed Virgin concerning our Saviour Christ laid up whatsoever he did or spake in her heart to observe what would be the issue of his Words and Actions to see what would become of them at the last Luke 2.51 And this we must do 1. Because the Excellency and Perfection of every Work is in the End whereunto it is directed and applyed 2. Because the Wisdom of God is most discovered in the Ordering and Disposing of his Works as his Power is most seen in Creating of them As usually the Workmans Skill is more Comâ—â—nded in the Use of an Instrument then in the making and fraâ—ing of it Again out of the name here given to the Creatures that they are termed the Hosts of Heaven and Earth we may 2. Observe The Creatures that God hath made are to be looked on as an Army arrayed in an Excellent and Well Composed Order Observ 2 COmely and Beautiful in their times places and proportions Eccl. 3.11 all of them Ordered and Commanded by God Psal 145.15 the Stars in their Courses Judg. 5.20 the Clouds in theirs Job 37.12 Yea the very Sparrows in their motions Matth. 10.29 and the Grashoppers Joel 2.15 Much more men whose steps God orders Prov. 16.9 Isa 45.13 So that their way is not in themselves nor the directing of the steps in him that walketh Jer. 10.23 All these are so directed by God that they still hold correspondent order one to another and all of them to the End whereunto they are directed from which though they swerve in their own inclinations or intentions yet they are all of them at last brought about to fulfill the thoughts of His heart that guides them 1. Let all men carefully search into the Order mutual Correspondence and Scope whereunto all the Wayes of God in the Administration of the Creatures tend 1. Judging of his Works in and by them not apart but layed all together 2. Looking to and waiting for the End of the Work which he hath in hand as we are advised to do Psal 27.37 Wherein if we discover not the Wisdom Justice and Mercy of God in all his waies blame not him whose work is Perfect Deut. 32.4 but our selves who through Ignorance or inadvertency do not understand it This thorough-searching into the Acts of Providence will keep us from murmuring and preserve our hearts in a Continuall admiration of his Wisdom as the Queen of Sheba was astonished at Solomons Wisdom when she observed the well ordering of his family 1. King 10.5 That we may alwaies fear before him and be wise for time to come 2. Tremble before that God and Trust in him that hath power in his hand to command all the Creatures in Heaven and Earth and to arm them at his pleasure for the defence of those that fear him and against such as hate him The next phrase is not lightly to be passed over which the Holy Ghost here useth affirming that the Heavens and Earth were finished or rather Perfected as the Originall will bear it Whence we may 3. Observe God perfecteth and fully finisheth every work that he takes iâ— hand Observ 3 HIs work is perfect Deut. 32.4 not onely without Error but without any Defect Eccl. 3.14 Not onely his Law Psal 119.96 but all his works towards us see his promise to Jacob Gen. 28.15 as David confidently believes Psal 138.8 Thus indeed they are all of them taken together and every one considered apart by it self 1. In their Measure which is proportioned to the end whereunto they were appointed 2. And in their Time for they are brought to perfection by degrees as David professeth of the framing of his own body Psal 139.16 1. Let us in imitation of God work till we bring things to perfection as Naomi assures Ruth that Boaz would do Ruth 3.18 Especially in the works that more immediately concern Gods Honour and our own salvation not contenting our selves with laying the foundation but labouring to go on to perfection Heb. 6.1 Adding still one grace to another 2 Pet. 1.5 and growing strong in every grace that we may perfect Holinesse 2 Cor. 7.1 And abounding in every good work Heb. 13.21 Least we
Observe God to the Worlds end Creates no more then What he made in the beginning Observe 3 THe works were finished from the foundation of the world Heb. 4.3 So that since that time he makes 1. no new Kinds of Creatures nor ordinarily ptoduceth the Particulars of any kind by way of Creation but by Generation For as for the raining down of Mannah or the assuming of bodies by Angels and the like they were works extraordinary And howsoever the propagation of Creatures be termed Creation in Psal 104 30. as being the effect of the same power by which things were at first Created and therefore are ascribed unto God Job 33.4 yet because God is pleased therein to make use of Second Causes both Material and Efficient it cannot be properly termed Creation whereof there is no more need at present God having Created at the first as much as was needful for the Ends at which he aimed In the same expression we may yet take farther notice that the Rest of God is limited only to his ceasing from the Works of Creation and not extended to the Acts of Conservation and Administration the Holy Ghost by that limitation implying that he Rested not or Ceased from Them but Continues working in Them still So that we may 4. Observe Though God Cease from the Works of Creation yet he Ceaseth not from his Works of Providence in Sustaining Conserving and Governing the Works which he hath made Observ 4 IN those Acts of Providence he works even to this day as our Saviour testifies Joh. 5.17 supporting all by his Power Heb. 1.3 and guiding and turning all things about by his Counsel so that they do whatsoever he commandeth and appointeth as Elihu speaks Job 37.12 1. Let us then wisely observe the Works of God in the Supporting of all his Creatures with the Prophet David Psal 104.27 30. 145.15 16. But especially in disposing and ordering all things principally in the affaires of men which bruitish men indeed understand not Psal 92.6 but the wise shall know the Wayes of God Hos 14.9 that they are Right and his work every way perfect Deut. 32.4 2. Let us bring our hearts to a Firm and Constant dependance on him for Supplies in all our Wants and for Assistance and Support in all our distresses especially remembring his Promise to his own I will not leave thee nor forsake thee Heb. 13.5 That our Conversation may be without Covetousnesse and without Care VERSE 3. ANd God blessed We have seen the ground of the Institution of the Sabbath to be unto men a day of Rest from their ordinary labours why it must be a Seventh day and why that Seventh The Commandement followes This first phrase of Gods blessing the Day may import 1. The Advancing of that above other dayes to be an Happy and an Honourable Day Isa 58.13 A Day to which no Night is reckoned as it is to other dayes as being a Type of that Rest which shall be all Joy and Light without any mixture of Darknesse at all 2. The Ordaining of it to be a Day of Blessings in Spiritual things wherein God will pour out Grace into the hearts of his people in the use of his holy Ordinances And Sanctified Or separated it from an Ordinary and Common to an Holy and Religious use for his own immediate service in the exercise of Duties of Piety and Religious Worship For whereas to Sanctifie signifies 1. To make Holy as Ephes 5.26 2. Or to set apart to an holy use as it is used Exod. 28.41 3. To keep holy or use in an holy manner as it signifies Levit. 10.3 11.44 4. To declare to be holy Numb 20.12 In the two last Senses men may be said to Sanctifie or Hallow things In the first it is peculiar to God alone In the second in which it is taken in this place it is appliable both to God and Man God by his Law and Commandement and Man by his free and voluntary offerings and vowes appointing things to be set apart unto holy uses which before were Common Because in it Not so much to propose his own Example for our imitation for God himself might Rest upon such grounds as concern not men but because Gods Rest manifesting the perfecting of the work of the Worlds Creation that day whereon he rested that is in which the work of Creation was finished and perfected was the fittest to be observed in remembrance of that great work As now the day in which our Saviour by his resurrection from the dead manifested the accomplishment of the work of our Redemption a greater work then that of Creation is the fittest to be Celebrated in the remembrance of that more Eminent and more Glorious Work For otherwise in themselves all dayes are equal neither is one of them more Eminent or more Observable then another The difference of dayes ariseth from the Works done or Events happening upon those daies A ground which even Heathen men themselves by the light of Nature acknowledged and made use of in observing their Feastivals Whence it is that God who grounds all his Moral Lawes upon Principles which right Reason consents unto gives in this for the Reason of Instituting that greatest Feastival limiting it to and fixing it upon that day in which he had finished the worlds Creation ended in Six dayes and declared to be perfected by his Resting upon the Seventh In which number of dayes he also pointed out as it were a set period of time according to the revolution whereof times might be ever after computed by Weeks or Sevens of dayes So that in that time in which he made and fully finished the World he set out a Proportion of time in which that Holy day should be observed and by the perfecting of the World upon the Seventh day designed the very day which in that revolution of time should be Consecrated to Himself and that by the ground upon which it was to be observed It is true that when this Law was given to Adam being then in the state of Innocency that ground of the Observation of the Day was appliable to none other but the Seventh or Last day of the Week because Man continuing in that state there could not have been supposed a more Eminent Work of God then the Worlds Creation But now since his Fall the work of the worlds Redemption by which it was not onely Renewed and Restored but besides more firmly settled then before being more Eminent and in every respect more Beneficial to man then the Creation the same ground upon which the Sabbath was by God fixed upon the Last day of the week warrants and directs us to translate it to the First day where on by our Saviours Resurrection that more Glorious Work of our Redemption was manifested to the world to be fully perfected Wherefore when God renews this Law of the Sabbath upon Mount Sinai the Condition of Man being then altered and a Redeemer promised and expected
Comforted Strengthened and Encouraged as the Companion of his Labours and partaker of all his hopes subjected to him in her Outward Condition but highly advanced in his heart as a member of Christ and Heir together with him of the Grace of Life The Matter of which the Woman was made being a Bone of Adam's Body and consequently the firmest Material that could be taken from him warrants us farther to 7. Observe A Wife Is or Should be a strong Helper to her Husband Observ 7 SUch a one a vertuous Wife is described to be Prov. 31. Such as were those holy Matrons Sarah Rebeccah Bathshebah and others Great reason she should be so seeing she is the second Pillar that supports the family one in whom the Husbands heart may safely trust Prov. 31.11 for her advice in ordering his affaires overseeing the wayes of his houshold instructing the Children directing the servants at home comforting him in all distresses assisting in all Temptations She that shall perform all these duties needs to be furnished with proportionable abilities both of Nature and Grace and strongly supported by the assistance of Gods Spirit It seems God made choice of a rib as being fittest to be spared without any considerable Maim or Deformity to the rest of the body that so he might do him much good with little harm or losse Whence 8. Observe God requires nothing of us nor doth any thing unto us that may hurt us or undo us Observ 8 HE requires no more of our Estate then we may well spare considering his blessing annexed to our liberality Prov. 3.9 so his care of easing the poor Levit. 12.8 no more of our Labours then may well stand with our health our Thrift and the liberty and freedom of our minds for heavenly Meditations and Religious Exercises no more abstinence from unprofitable delights than may stand with the health of our bodies and conduce to the well ordering of our minds and the preservation of the Creatures nay he layes no more upon us in Temptations and Tryals than we are able to bear 1 Cor. 10.13 and than he recompenseth with a proportionable measure of Consolation 2 Cor. 1.5 than serves to hold us on in a right way Psal 119.67 at present and to advance our reward at the last day 2 Cor. 4.17 Neither can it be otherwise seeing God 1. Seeks no gain by us but would have us gain by him Deut. 5.29 2. Cannot wrong us through ignorance for he knowes our frame and remembers that we are dust Psal 103.14 and knowes before-hand how to deliver us in any Temptation 2 Pet. 2.9 3. Neither is he enforced to lay heavy burthens on some to spare others for he that is All-sufficient can provide for the good of Community with the good of every particular member thereof Let nothing be grievous unto us that God either Commands or layes upon us Remembring 1. That he may do with his own what he will 2. And yet hates nothing which he hath made 3. And Can and will not fail to restore unto us abundantly whatsoever we seem to lose either in Doing or Suffering by his appointment that he may be no mans debtor It is added that God closed up the flesh instead of the Rib that he had taken away as indeed it was needful both to hide the deformity and to preserve the Inward parts Whence 9. Observe God takes nothing from us but he takes care to recompence it unto us some way or other Observ 9 WHen he requires it for his service Prov. 3.9 10. Mal. 3.10 Or for the necessary relief of his children Prov. 19.17 or takes it from us when we suffer for his Name Matth. 19.29 or bear his yoke as is manifest in Job's example And this Experience will shew us if we wisely consider Gods wayes that whatsoever losse we make by him or for him shall be either recompensed in the same kind as in Job's case or in something of greater advantage unto us as the losse of Wealth with encrease of Grace and that either in present Mark 10.30 or after a while Eccl. 11.1 Or at the farthest at the last day And hereof we may rest assured both because Gods All-sufficiency enableth him thereunto as also because his abundant love moves him thereunto and the respect to his own honour who is neither Unrighteous to forget our labour of Love Heb. 6.10 nor can endure to be any mans debtor Rom. 11.35 or to dishearten any man thereby in his service But it was but flesh wherewith God filled up the breach that he had made in Adams breast to leave that lively remembrance with him both of his Wifes nearnesse unto him and of his duty unto her Whence 10. Observe It is usual with God to leave with us near and lively Remembrances both of his Mercies to us and of our Duties Obser 10 THus he set the seal of his Covenant in the flesh of Abraham left the Sabbath to be a publique Monument both of his Mercies and of our Duty Thus he heales the corruption of our Nature but so that by the dwelling of sin in us we may be sensible from what we are delivered be the more thankful for Christ Rom. 7.24 25. and made the more watchful in all our wayes And this he doth out of a kind of necessity to help our weaknesse who of our selves are so apt to cast behind our backs the remembrance of his Mercies and of our own Duties VERSE 22. THe Ribb which the Lord God had taken So that he brought not any other matter to it to make up the Womans body out of it and other materials added to it but that very Ribb that he made into a Woman The manner let no man enquire into which is secret But of Gods power to be able to make so large a body of so small a substance who can doubt that acknowledgeth that God made the World of nothing Made he a Woman Or according to the Original Built he into a Woman A phrase pointing at the Art in framing of her body and at the perfection of the Work For an house as we know is composed by Art in a proportion fit for the use to which it is designed Whether this phrase have relation also to the man who was but as it were One side of the house till the woman was made and joyned to him or which is more probable points onely at the perfect frame of the Womans body being as an house well built and in due proportion we need not dispute We know the Scripture often resembles mans body to an house Job 4.19 2 Cor. 5.1 And brought her unto the man Not as he brought the beasts before him to be surveyed but after he had related unto Him whence she was taken to give her unto him as his unseparable companion to dwell with him and be his Helper Whether this were performed with some visible representation of Gods presence as some conceive it to be done by Christ
God because it crosseth our carnal affections and condemns all our wayes and works John 3.20 Let no man then suffer his judgement to be swayed by the opinion of the world in any matter that concernes the grounds of Truth delivered in the Word seeing the world is guided by the wisdome of the flesh which is enmity against God Rom. 8.7 And therefore no marvel though it oppose his Truth which brings down the strong holds and high imaginations of the natural man to bring under every thought to the obedience of Christ 2 Cor. 10.5 and refuse to give credit to those that speak it as the Jewes dealt with our Saviour John 8.45 because the world lying in wickednesse 1 John 5.19 which the truth of God reproves John 16.8 cannot but hate that which disgraceth and opposeth it Now if we observe it well that which made the woman so apt to give credit unto Satans suggestions was that her heart was beforehand taken with some desire after the knowledge which the eating of that fruit would certainly bring as Satan had informed her and she was desirous to believe Whence 5 OBSERVE Men are easily drawen to believe and hope any thing of that which they affect and desire Observe 5 LOve as the Apostle tells us hopes and believes all things 1 Cor. 13.7 and we know that as our affection is towards the person that speaks unto us so we give credit to his words much more to a friend then to a stranger Thus we are apt to hope well of our children because we love them well much more are we apt to promise ourselves good of our own counsels which we love better then our children It must needs be so seeing love being grounded upon a perswasion of some worth in that which we love we are easily drawn by the experience of that which we know to be in it to hope for and expect that which we know not although it doth not yet appear And whatsoever we desire to have because we desire withal that it may be good we hope it will be so By this one mark it will evidently appear that the generality of men are greater lovers of Wealth of Men of Honours of Pleasures then of God Himself or his Sonne Christ because it is evident they expect and promise themselves more good by them then by God and all his Promises following them more earnestly rejoycing in the fruition of them more cordially preserving them more carefully and resting on them more securely then on Gods Promises of Grace and Glory of this life and of that which is to come which as their own wayes convince them to their faces they esteem little better then meer delusions Yea it is manifest that they have no desire towards any way or work of Godlinesse of which they promise themselves no good by them Job 21.15 but disgrace poverty danger losse of profit and pleasure besides much unquietnesse of minde Nay by the same mark the greatest part of men appear to be greater lovers and better friends to wicked men of whom they never speak nor patiently endure to heare any evil then they are unto the godly of whom themselves are alwayes willing to believe any ill report that can be raised upon them The woman had before her eyes this pleasant fruit but she had withal an Interdiction from God not to meddle with it under the fearful curse of dying the death if she tasted of it but her inordinate appetite stirred up by sense we see prevailes with her above the terrour of the curse though denounced by God himself Whence 6 OBSERVE The terrours of wrath to come cannot prevâ—â—â— against strong and violent affections to things that are present Observe 6 IF the sense of an evil felt cannot withhold us in such a case as Prov. 23.34 35. much lesse can the feare of future evils work on our hearts The Prophet complaines that the peoples violent affection to rebellious courses thrust them forwards as an horse rusheth into the battel Jer. 8.6 of whom the Lord himselfe testifieth that he mocketh at feare and turnes not back from the sword Job 39.22 opposing their confirmed resolutions to evil against any shame or feare that stood in their way Jer. 2.25 26. Like Zimri and Cozbi that scorned the presence and tears of the Congregation and the apprehension of the future danger to fulfil their filthy lusts Numb 25.6 nay even the whole multitude of that rebellious people a little before were not deterred by the fearful judgement executed in their sight on Corah Dathan and Abiram from renewing their rebellion against Moses and Aaron the very next day Numb 16.4 The reason whereof is 1. Because such things as are present such as the pleasures of sinne are being apprehended by sense work more strongly upon the affections then things absent can do because they want that help of sense to conveigh them to the mindes which the affections are most moved by For as hope deferred maketh the heart sick because the thing desired is absent Prov. 13.12 so on the other side when the judgment is deferred and is not present the heart is not affected with the feare of it but hardened in men to mischief Eccl. 8.11 2. Because affections which things present raise up in us blinde our judgements so far that the evils threatened because they are not present are not believed so that men perswade themselves they will not come Deut. 29.19 Isa 28.15 and for that reason the feare of them restrains not men from evil because unto such persons they are esteemed as if they were not at all Let all men by this try their affections either to good or evil If our affections to that which is good be strong Much water will not quench love Cantic 8.6 7. as appears in the example of holy David whom though the proud derided Psal 19.51 Princes spake against him ver 23. the hands of the wicked robbed him ver 61. the proud digged pits for him ver 85. the wicked waited to destroy ver 95. yet all quenched not his love to Gods Law ver 97. nor his endeavours not to decline from his testimonies ver 157. Out of the same affection the Apostles were not deterred from preaching by all the menaces of the counsel and stripes that they laid upon them Acts 4.20 21. Thus Daniel continues his duty of making his request unto God despising the Lions Den Dan. 6.10 as the three children had done the flames of fire Dan. 3.17 On the other side to faint in the day of adversity argues small strength Prov. 24.10 or to take offence and be disheartened when tribulations arise Mat. 13.21 or mens displeasure threatens us as they do John 13.42 or much more when feigned terrours keep us off from our duty Prov. 26.13 That which prevailed so far with the woman or at least by which her minde already distempered by Satans suggestions was so far inflamed that it carried her on violently into this actual
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
that hath so much compassion of us as is at large expressed Psal 103.9 10 13. Besides this daily exercise when afflictions distresse of conscience deadnesse of heart insensible backslidings much more the falling into any grosse or scandalous sinne or any other like occasion shall require or without any such occasion that we may affect our hearts the more feelingly with the apprehension of the riches of Gods mercy in the free pardon of millions of sins that we may keep our hearts humble that we may the better discover our Progresse or Regresse in the wayes of Godlinesse the more solemne humiliation of the soule upon a serious survey of the course of our wayes with a feeling acknowledgement of a multitude of sins past is of special use and is usually seconded with some special experience of Gods mercy towards us one way or other wherefore the Lord himselfe appointed the yearly observation of such a day amongst his own people and that under a grievous penalty Lev. 23.27 which Law though it binde not us in the letter yet may fitly direct us to the performance of something answerable to that duty to which they were so strictly bound That the sin of Adam was of an exceeding high nature and of a most dangerous consequence all men must needs acknowledge notwithstanding we see God is contented not only to reason the case with him but besides to reason with him with much moderation without any bitternesse at all Whence 5 OBSERVE God is full of mildenesse and gentlenesse in his dealing with offendors even in their greatest transgressions Observe 5 WHether he treat with them himself immediately as he did with Jonah in his great discontent without cause Jonah 4.4 9. with St. Paul for persecuting him in his members Acts 9.4 and St. Peter when he had foresworne him upon whom he only cast his eye Luke 22.61 or whether he deal with them by the hand of his Ministers by whom he entreats us to be reconciled 2 Cor. 5.20 instructing men with meeknesse 2 Tim. 2.25 with all long-suffering and doctrine Unlesse by reason of the deadnesse and perversenesse of peoples hearts there be an impossibility of prevailing upon men or awakening their consciences by milder courses which necessarily enforceth him to take a rounder and sharper course of which we have divers precedents in the Prophets Sermons and an expresse command Tit. 1.13 if it be for no other end yet that others may feare 1 Tim. 5.20 And this God doth upon a double ground 1. To clear himself that the whole world may acknowledge that he afflicts not willingly Lam. 3.33 2. Because the sin it self is burthensome and bitter enough to a tender conscience so that there needs no mixture with it of gall and wormewood Let us make Gods dealing with men our precedent in dealing with our brethren namely by plain and clear Lev. 19.17 yet withal by milde and gentle reasonings when they have trespassed against God or against us without bitternesse considering our selves Gal. 6.1 unlesse the condition of the person with whom we deal the good of others or respect unto Gods honoâ—â— force us to a rounder course whereunto when we are compelled yet it will be our wisdom even then to mixe with our sharpnesse much grief and compassion fear and humility lest our brother be too much despised in our eyes or which is worse lest our own hearts swell and be lifted up within us We have already intimated that Gods enquiry is not so much where Adam was whom he saw well enough as what brought him thither which may point at two things 1. In what condition he was full of feare and shame which made him flie for shelter behinde the trees to hide him from Gods Presence which before had been his comfort and confidence 2. What it was that brought this feare and shame upon him which points directly at the sin that was the cause of both as God afterwards tells him in expresse termes So that here are represented unto Adam two weighty considerations necessarily fore-running serious repentance 1. What condition and state he was in 2. By what meanes he was brought into that condition Whence 6 OBSERVE The knowledge and consideration of ones ill condition is an effectual meanes to bring him on to true repentance Observe 6 THat was it which wrought upon the sick mans heart Job 33.27 that he had gained nothing by perverting righteousnesse which moves him to seek unto God by prayer The Prodigal never thinks of returning to his father till he findes himself ready to starve Luke 15.17 neither doth the Church resolve upon returning to her husband till she findes her self in an ill condition without him Hos 2.7 This indeed makes repentance constant and serious when without God we finde nothing before us but destruction if either we cleave not to him at present or turne from him afterwards This indeed brings true honour to God when we acknowledge our selves happy in him and miserable without him And secondly this makes his mercy sweet when we have tasted and remember our miserable condition without it Let every man that desires to adhere firmely unto God prepare his heart thereunto in the first place by considering his condition wherein he is by nature a man that being without God is left utterly without hope Eph. 2.12 a childe of wrath left under the dominion of Satan ver 2 3. enthralled wholly to his own base lusts to fulfil the desires thereof 2. If he finde his heart at any time staggering and ready to fall off from God let him consider the failing of his former comforts that refreshed and sustained his spirit the deadnesse of his heart and unfruitfulnesse of his conversation whereby there is left unto him nothing but shame and unquietnesse of his thoughts continually when they warrcone against another and want the Spirit of Christ to subdue and keep them in order Let him often and seriously consider the great odds between his present and his former comfortable condition when he walked faithfully with his God and kept close to him that his heart may yearn after him and that his mercies may be the sweeter unto him when they return again The second thing upon which God labours to fixe Adams thoughts by this question was the consideration of the means by which he had brought himself into this miserable condition Whence 7 OBSERVE All those that desire to get out of their misery must seriously consider with themselves what was the meanes that brought them into it Observe 7 THus God sets before Joshuah what the particular sin was which moved him to withhold his assistance from his people whereby their enemies prevailed against them and by removing therof shews him how he should recover Gods favour again and get the victory Josh 7.11 and the Prophet shewes the Princes that it was their falling away from God which caused him to fall from them and to leave them in the hand of Shisha which so far
gladnesse of heart Deut. 28 47. The whole tenor of this promise of God made to man in this place of the estate into which he should be restored by his free grace discovers a double difference between it and the estate in which he was first created 1. In respect of the present imperfection 2. Of the immutability of this renewed state into which he was now restored Of the former we shall speak anon As for the later it is intimated in this promise two wayes First in the means by which he shall be continued in the state of grace which is here promised which shall be the power of God As if God had said it shall not be with man hereafter as it hath been heretofore Then man having power in his own hand to stand or fall lost it quickly hereafter the power shall be in my hand and Satan shall not so far prevaile upon man as to win him to consent unto him and to fall away from God againe but there shall be a perpetual enmity between man and Satan Secondly this is farther manifested in the event wherein Satan having used the uttermost of his power should yet never be able to wound the head of the womans seed either Christ or any of his members to destroy either the one or the other Whence 11 OBSERVE The state of man into which he is now restored and established by grace is unchangeable Observe 11 SO it is promised it shall be Jer. 31.32 his life being now hid with Christ in God Col. 3.3 and not left any longer in his own keeping That it might be so it pleased God to give his children unto Christ out of whose hand no man can take them by any power Joh. 10.29 neither can or will he lose any that is given him Joh. 6.39 having united them as members to his own body and that by the firmest band even his own Spirit so that they are now kept by his power to salvation 1 Pet. 1.5 This indeed is First a great honour to God when according to his unchangeable nature whom he loves he loves unto the end Joh. 13.1 so that his gifts and calling are without repentance Rom. 11.29 And secondly a ground of strong consolation to the godly who knowing whom they have beleeved and being well assured that both he is able to keep that which is committed to him to the last day 2 Tim. 1.12 and withal that he abideth faithful and cannot deny himselfe 2 Tim. 2.13 are thereby strongly encouraged unto all duties of obedience knowing that their labour is not in vaine in the Lord 1 Cor. 15.58 seeing they are assured they shall persist unto the end and having done the will of God shall receive the promise Heb. 10.36 The purpose of God as we have seen was to keep the holy seed hereafter from falling away from God now to this end he takes order that there shall be a perpetual enmity between man and Satan and all Satans seed and instruments that Gods children may be no more allured and intangled in their sins So that we may here discover the malice of the wicked against the godly when and whence it ariseth by whom it is appointed and directed and to what end all circumstances worthy our serious consideration We see then that when sinne came into the world then came in malice too Whence 12 OBSERVE Hatred and enmity is both it selfe a sin and withal the fruit of sin Observe 12 THe Devil being at the first an Angel of light became Satan that is an Hater only by sin Take away sin which shall be when Christs Kingdome is fully setled and all the creatures agree together Isa 11.6 7. and all with man ver 8. and one man with another ver 13. See Job 5.23 It is sin that makes us enemies to God Rom. 8.7 and 1.30 and him an enemy to man Psal 11.5 that makes the wicked hate the godly unjustly and them justly hated of the godly Prov. 29.27 It cannot be otherwise seeing God himselfe is love and consequently could not but infuse love into all his creatures which dwell in love as long as they dwel in God 1 John 4.16 So that hatred could be nothing else but sin by which the creature departed from God and the fruit of sin The greater shame is there to those who having themselves begotten this bastard lay it at the door of Religion and the Professors thereof as they have done in all ages Paul and Silas are charged to be the troublers of the City Act. 16.20 and Paul a mover of sedition Act. 24.5 The same slander was taken up and fastened upon the Churches in the Primitive times as all Histories record the less cause have we to mervaile that it should be charged upon us in our dayes how unjustly it will appeare 1. If we examine the principles of religion and the rules which the Doctrine thereof prescribes all of them tending to love meeknesse patience in wrongs readinesse to forgive nay to render good for evil 2. By observing the carriage of all that imbrace religion in sincerity both towards one another and towards all men It is true indeed that hatred and division usually accompanies Religion Mat. 24.9 10. But that we shall alwayes finde to be raised not by those that embrace it but by such as oppose it as there is trouble in robbing an house but it is caused by thieves that break in and steale not by the true man that maintaines the possession of his own goods Not the Apostles and their followers but their wicked enemies were they that caused all the stir in all places where they come Act. 13.45 50. and 14.2 4 5 19. and 17.5 and 18.12 and 19.23 24. There are indeed three things that evidently manifest that hatred and envy are the fruits of sinne although they be the companions of Religion 1. That we finde them reigning most amongst such as never knew Religion 2. That when the godly are parties in any contention they are usually therein the patients and not the agents 3. That if there happen any differences amongst the godly as it happens sometimes they are occasioned either by such as imbrace religion in outward profession and not indeed or by the remainder of those bitter roots of pride and self-love which are not wholly rooted out of the hearts of Gods dearest servants When sin began then enmity began but from whom did it first spring Satan out of meere malice and envy layes snares for the woman to entrap her who had never provoked him nor had ought to do with him so that he being the hater and enemy both of God and man was the first from whom all hatred and envy sprang Whence 13 OBSERVE Satan is the first author of all envy and malice especially against Gods children Observe 13 HE is the murtherer from the beginning John 8.44 and they that hate and persecute the godly do his deeds ver 41. and fulfil his will ver 44. and