a God Now seeing there can be but one Being or Jehovah all things besides him must needs be Nothing Of themselves and In themselves Depend not then on the world or any Creature in it Wilt thou set thine eyes upon that which is nothing Prov. 23.5 What Creature soever it be it was nothing at the first and is nothing at present in it self farther then God upholds it Heb. 1.3 nor in Gods account before Whom all the Inhabitants of the Earth are reputed as nothing Dan. 4.35 and shall be after a little while nothing of that which now it is Isa 51.6 Let men stay their hearts upon God when Means fail He that made all of nothing can at his pleasure provide means where there are none Numb 11.23 or do and supply all without means as he gave water without clouds 2 King 3.17 and as he sustained Moses Elijah and Christ 40 dayes without food The last cousiderable Circumstance in this brief summe of the Work of Creation is the Subject or Matter that was made the Heaven and Earth He names the Heaven first as being First if not in time yet at least in dignity and therefore usually acknowledged to be the chiefest amongst Gods Works From whence we may 7. Observe Heaven is more excellent than the Earth Observ 7 HIgher in Place Larger in Extent more pure in the Substance of it more glorious in shew more effectual in Operation graced with the manifestation of Gods presence there inhabited by the Angels and the spirits of just men made perfect as they are termed Heb. 12.23 Let us then make Heaven our chiefest care and desire Matth. 6.33 the scope of all desires and negotiations which the Apostle terms the having of our conversation in heaven Phil. 3.20 whither we make over our estates Matth. 6.20 where we make us friends Luke 16.9 and lay the foundation of our building 1 Tim. 6.10 as being strangers here on Earth Heb. 11.13 heavenly in our better part and partakers of the Divine nature 2 Pet. 1.4 having an inheritance in heaven Col. 1.5 and the earnest of it already Eph. 1.14 our head Christ in heaven Heb. 4.14 from whence we look for him Phil. 3.20 to take us up thither to himself Joh. 14.3 to behold his glory Joh. 17.24 that we may be ever with the Lord 1 Thess 4.17 and be satisfied with his likenesse Psal 17.15 Let us learn of the heavens to stoop to those which are below us as we are advised Rom. 12.16 cherishing them with out influence of love and the fruits thereof and serving them with our abilities as the Heavens do the Earth nay as Christ doth his Church Mark 10.45 teaching us to do the like by his example Joh. 13.15 though we receive nothing from them again Luke 14.14 as the heavens afford their influences to the earth though they receive nothing from it back again Now though the Heavens be first named yet the Earth is not left out that also and all the store of it is affirmed to be Gods Workmanship who created the one as well as the other Whence 8. Observe Even the Earth and all the store of it is the Work of Gods hand Observ 8 ISa. 45.12 18. The Earth as well as the rest of the World he formed from the beginning Psal 90.2 beares up the Pillart of it to this day Psal 75.3 and renewes the face of it from time to time Psal 104.30 and so will do as long as it shall continue 1. Let all men then depend on Gods Power and faithful providence for the supporting and guiding of things here below which he can and will abase himself to look upon though he dwell on high Psal 113.5 6. to take care of and make provision for them Psal 145.15 16. God is not like the Ostrich Job 39.14 15. Whatsoever he hath made he takes care of 1. Because he is a faithfull Creator 1 Pet. 4.19 2. And besides because he hath made all things for himself Prov. 16.4 that is for his own glory which although it be advanced above the earth Psal 148.13 yet is manifest in the earth where all his Creatures praise him Psal 148.7 145.10 2. Acknowledge God alone even in the Conservation and Dispensation of earthly things looking at him as the only true owner of them Psal 24.1 seeking at his hands even our very bread and allowance for every day referring all to his glory 1 Cor. 10.30 and using all things according to his direction 3. Observe the hand and work of God in the ordering and disposing even of the things here below amongst these visible Creatures which both in their Creation Rom. 1.20 and much more in their administration manifest the invisible things of God and were Created for none other end but that in them he might manifest his Wisdome Power Righteousnesse Mercy and Truth and therefore to be searched into by those that fear him Psal 111.2 Vers 2. Vers 2 WIthout form and empty That is without Ornament shape or furniture and void of any Inhabitant The same phrase we find used in the same sense Isa 34.11 which we there render Confusion and Emptinesse and Jer. 4.23 to represent and expresse an utter Desolation or Confusion of all things and emptinesse thereby Darknesse was That is there was no light yet created the absence whereof is darknesse how long that darknesse continued that is how long it was before this light which was after created appeared after the creation of this rude masse is not here expressed sure we are there was light the first day and that this darknesse was no Creature as being a meer Privation and therefore could have no positive cause Notwithstanding as Darknesse is taken for Affliction so God is said to Create it Upon the Face Or upper part which first appears unto and is seen by the eye as being derived from a word in the Hebrew Language which signifies to look upon the same word signifies sometimes Presence and sometimes Person Of the Deep That rude unformed Masse a mixture of Earth and Waters and covered by them like a Sea Psal 104.6 But that place 2 Pet. 3.5 which some apply to this purpose where the Apostle saith The earth consisted out of the water and in the water seems rather to note the present state and form of the earth Consisting and appearing out of the Waters since God gathered them into their channels and Subsisting and abiding still firm in the middest of them Spirit The Third Person in the Trinity to which all Operations are most properly ascribed and by which God still renewes the face of the Earth Psal 104.30 Moving Or Hovering as a bird doth over her Eggs or Young ones as the same word is rendred Deut. 32.11 intimating the cherishing of that Mass by a secret influence of that quickening power of the Spirit by which it drew all the Creatures out of that gross lump or mass into their several forms and natures in which they were all formed
do unto this day according to Gods Decree VVhence 1. Observe It is the Will of God that all Creatures shall depart from their own Private for a Common good Observ 1 THus we see he hath made the waters to leave their place that the Earth might be dry and habitable and causeth the Ayre to come down and fill up the hollow places of it for preventing of vacuity and emptinesse And that which he hath ordered and appointed concerning these baser and unsensible Creatures he hath commanded those which are reasonable voluntarily to yield unto The very Angels themselves the glory of all Gods works come down from heaven their habitation and are contented for a time to want the Vision of God that they may become Ministring Spirits for the good of the Elect Heb. 1.14 No marvail then if God require his Children to condescend to those of the lower sort Rom. 12.16 not seeking their own profit but the profit of many 1 Cor. 20.33 And though they be free yet becoming servants unto all 1 Cor. 19.19 after our Saviour Christ's example Phil. 2.4 Reason 1. No Creature hath any wrong by it seeing it enjoyes nothing in its own right but hath all by Gods free gift who therefore hath just right to appoint the employment of that which himself hath freely bestowed 2. All Creatures were ordained not for themselves but for Gods honour and for their mutuall support for the preservation of Community So that in forgoing their own for a common good they are carried on unto their proper end for which they were at the first Created 3. The applying of our selves to further a Common Good is our greatest Honour profit and safety and certainly recompenced with a large reward from God who failes not to make up our losses which we freely make for his service in furthering the common good with a larger proportion of gain usually at present but undoubtedly hereafter according to his own promise Matth. 19.29 Let no man have respect to his own Right or Honour or Profit in any ease wherein God requires any service for himself or for his Church after the example of Jothans Trees Judg. 9.9.11.13 VVhich 1. savours strongly of Self-love which is alwaies joyned with an unloving heart towards others 2. Argues great unthankfulnesse and disobedience unto God when a man denies himself or his estate or abilities to him that gave them and is still Lord of us and of whatsoever we have 3. And discovers a distrustful heart as questioning either Gods VVill or Ability to recompence his service wherein we wrong God in an high degree who will be no mans debter It was no sooner spoken but it was done and that with speed when God had spoken the waters fled they hasted away as the Psalmist represents unto us the effect of this Decree of God Psal 104.7 So his Word that had created the waters prevailed upon them to carry them speedily to their places and to settle them there Whence 2. Observe All the Creatures in the World obey the voice of God Observ 2 SEe Psal 148.6.8 That prevailed upon the waters to gather them together into their Channels Psal 104.7 8. and to shut them up there Job 37.8 as in Store-houses Psal 33.7 At it the earth melts Psal 46.6 And the foundation of it are discovered Psal 18.15 The Sunne staies its course and stands still Josh 10.13 Nay turnes back again 2 King 20.11 The winds cease and are still Matth. 8.27 Yea the hearts of the most rebellious stoop and are calmed and their rage is pacified Gen. 31.29 Reason 1. Why should not that voice command them which made them at first and limit their motions which gave them their being 2. Otherwise it were impossible for God to do all things according to the counsell of his own Heart and consequently to govern the world in righteousnesse if he had made Creatures which he could not rule Let all Creatures then tremble at his Power whom the very winds and Seas obey Matth. 8.27 Jer. 5.22 Whereof all the Monarchs on the Earth are not able to stay one wave or blast And let all his Saints trust in him even in the greatest extremities with the Church Psal 46.2 That God who can command the Earth the Seas Winds and Heavens can still the tumults and ragings of the people nay of the most bloody Tyrants Psal 65.7 and will not fail to do it for the good and safety of his Servants The end why the waters were thus gathered together and confined to their Channels was especially that the dry land might appear without which there could not have been either food or habitation for men or beasts nor place for any herb or plant to grow on which quickly appeared when God let loose the waters and overwhelmed the Earth by them in the general deluge So the appearing of the dry land and making it habitable by the gathering together of the waters was none of the least of Gods Mercies VVhence 3. Observe It is onely Gods Powerfull restraint of the Seas and Waters that makes the earth habitable for man and Beast Observ 3 THe Flood of Noah is a sufficient evidence of this Truth which is likewise often manifested by smaller inundations since which have deprived many people of their dwellings and not a few of their lives Let all men lay it to heart and blesse the Authour of this great Mercy when they look upon the firm foundation of their houses the fruites of their grounds the encrease of their cattell when they enjoy the Ayre to breath in the dry ground to walk on and the seas to trade in and do their businesse there And let men walk in fear before that Mighty God who more easily might let loose the Sea then keep it in within those weak bounds that he hath set it Jer. 5.22 and thereby choak all flesh in an instant But it may be questioned why God did not take away the waters as well as he gathered them into their Channels seeing the Earth had thereby been much inlarged And it cannot be doubted but he had so done if he had found it good either for his own Honour or for the benefit of the Creature VVhence 4. Observe Even the Huge and vast Seas are the Creatures of God and ordained for special use unto Man Observ 4 FIrst to fill the hearts of men with the fear of that great God by beholding so vast and mighty a Creature ruled and ordered by his power and kept within the bounds which he hath appointed for it 2. By observing that by it way is made to the discovering of the large Circuite of the Earth which God hath given to the sons of Men for their habitation with the variety of the Creature 's several kinds wherewith it is furnished discovered only by Navigation and unknown in a great part in former ages wherein that art was imperfect whereby the world being in a great part unknown was conceived to be much lesse
to be in his Hand Dan. 5.23 So that if He take away their Breath they die Psal 104 19. And that sometime he engageth Himself to continue it by promise in expresse termes Psol 21.4 2 Kings 20.6 Luk. 2.26 And alwaies to strengthen and support it unto the time determined in His own Counsell which he hath given us sufficient warrant to depend upon But above all Eternall Life is his Gift Rom. 6.23 which He hath assured unto all that are in Christ with whom their life is hid or laid up safely in God Col. 3.3 Acknowledge it then unto him alone by Living unto him alone and seek it at his Hand 1. by prayer Psal 30.8 9. with Hezekiah and Jonah seeing He is the length of our daies Deut. 30.20 And in a Course of Obedience for God preserveth not the life of the wicked Job 36.6 who live not out half their daies Psal 55.23 The Tree of the knowledge of Good and Evill a sign unto Adam that he was to take the VVill of God as his rule to direct him what to choose and what to forbear was placed near the Tree of life in the middest of the Garden as we shall see to teach him to lay hold on that Promise of God for the continuing and perpetuating of his life onely under the Condition of his obedience VVhence 11. Observe All Gods promises must be Understood and Embraced under the Condition of the Performance of our Obedience Observ 11 THus we find them all proposed unto us by God Himself under the Conditions of Faith and Obedience both in things Temporall Psal 37.3 Isa 1.19 2 Chron. 20.20 and Spiritual Psal 50.23 John 3.18 1. This brings most honour unto God to blesse us and do us good only in a way of Righteousnesse which is the end of all his Administrations both of Mercy and Judgment that he may be known to be a God that loves Righteousnesse and hates Iniquity Psal 92.15 Hos 14.9 2. It is the best means to further holinesse in us by our endeavours to become such that God may do us good and blesse us without any impeachment of His Own Honour The name of the Tree of the knowledg of Good and Evil was as we have seen given it that Adam being by Gods Allowance permitted to eat freely of all the rest of the fruits of the Garden and by the same Commandement restrained from eating of this only might know that nothing was lawfull unto him but what God allowed not unlawful or evill but what He forbad Whence 12. Observe Good and Evill are bounded and limitted onely by the Will of God Observ 12 THis our Saviour the pattern of Righteousnesse proposed to Himself as his Rule Heb. 10.19 to do the Will of God and it is the doing of His Will that makes any service of ours properly a good work or acceptable to Him Heb. 13.21 And therefore are servants directed to take this for their rule even in serving their Masters Eph. 6.6 And on the same ground we are commanded to make that our request that the Will of God may be done by us and other men on Earth as the Angels do his Will in Heaven see Psal 103.20 This indeed and this alone is that which makes any service a duty of Obedience that we perform it as the Will of God and because He wills or commands it for thereby onely we honour Him both in his Soveraignty and Holinesse when we seal unto both by conforming our wills and actions thereunto Let us then inquire after that VVill of God as the rule of our practice as we are directed Rom. 12.2 which he hath laid before us in his word Deut. 29.29 And look at nothing else in the course of our practice but the conforming of our wills and actions thereunto that we may with comfort expect the promises that onely belong to the fulfilling of his VVill Heb. 10.36 working even the works of Righteousness it self upon that and upon no other ground VERSE 10. A River Or Rivers as some understand it after the use of the Hebrew phrase which oftentimes puts the Singular for the Plurall Number as Chap. 1. verse 12. By the Tree bearing seed are understood Trees yea all Trees yielding seed By this River some understand Euphrates others both it and Tigris and some Tigrs alone Went out of Eden It did not arise in Eden but went either through or by Eden and so watered that Garden of Paradise which was in Eden a Countrey of Mesopotamia or as some will have a larger Countrey compassing both Mesopotamia and divers countreyes adjoyning thereunto To water the Garden By running through it as most will have it some conceive it compassed the Garden round imagining that Garden to be an Island lying in the bosome of Tigris or Hiddekel about ten miles in circuit inhabited to this day by Christians called Gozoria distant about two miles from Nineve but these are onely conjectures And from thence Not immediately after it had watered the Garden but a great many miles below for some refer from thence not to the Garden but the countrey of Eden through which the River flowes And from thence it became into four heads Properly Heads are Fountains from which Rivers spring but a River parting into four branches as this is described to do the beginning of those severall channels into which it divides may not unfitly be termed Heads Especially seeing in the Hebrew tongue the VVord here used signifieth indifferently either a Head or a Beginning The description or the Situation of this Garden upon so fair a River is added to commend unto us both the pleasure and fruitfulnesse of this Garden of Delights planted with all variety of fruits at present and watered with such a stream as might continue the fruitfulnesse of that soil for the future Whence 1. Observe Gods blessings are every way compleat and perfect full and lasting Observ 1 IN their kind and nature and with respect had to the use and end for which they were appointed to serve He greatly enricheth the Earth with his River which is full of waters Psal 65.9 VVhich makes glad the Cittie of God Psal 46.4 It may well be so in respect of the cause whence these blessings flow which is Gods Boundlesse Love and All-sufficiency And must be so in respect of the end at which they aim which is the manifesting both the one and the other that mens hearts might be brought to rejoyce and depend upon Him alone Let our services in some proportion be answerable to Gods Blessings wanting in their parts nothing of what is required howsoever they come short in their degrees and flowing from and supplied and continued by an inward spring of Grace which may hold us on in a constant course to keep us alwaies fresh and flourishing as a good man is described unto us Psalme 1.3 It is recounted amongst the speciall commendations of this Garden of pleasures that it was well watered by a fair River which
his own Lord. To the woman Alone as it is most probable that he might the more easily prevaile against her whereas two might have withstood him Eccl. 4.12 And to the woman rather then to the man as conceiving her to be the weaker vessel Now if besides we should imagine as some do that this Interdiction of the tree of the knowledge of good and evil was delivered by God himself only to Adam and by him to the woman then had Satan yet another advantage against the woman in gain-saying that which she had received only upon her husbands report and not immediately from Gods own mouth But it seemes more probable that the Interdiction was delivered unto them both by God himself Yea Or is it true indeed or is it possible so that it may be a speech either of doubting or of indignation or of admiration tempting the woman to question either the truth or at least the equity of that Interdiction Withal that expression seems to have relation to some precedent Conference that had passed between the Serpent and Woman not mentioned in this History wherein Moses contenting himself only with the discovery of the point of that fiery dart which wounded our first Parents to death omits both the entrance into and other passages that passed between the Woman and the Serpent before the temptation Hath God said It is not without some special aime that Satan questions whether this Interdiction were given by God or no. Seeming to imply from the very Name of God either the improbability that God so good and kinde in himself as having planted this pleasant Garden of purpose for man and bestowed it freely on him should deny him the use of any fruit therein Or if it were true that he had so done the indignity that God should deal so unkindly with man as to plant trees of purpose to anger him that he might have that continually in his eye which he might not enjoy yea and so far to envie mans good as to deny him the use of the fruit which only had the vertue to make him truly happy and which he might as easily have given him as he had made it And beyond this to deal so deceitfully with him as to make shew of giving him much when in the mean time he had denied him that fruit by which only he might receive that true good which was proper to a man to make him wise as he tells him afterwards and that also wittingly as well knowing the great vertue of that fruit to that end Ye shall not eat of every tree of the Garden Every is a word of ambiguous signification and may indifferently denote either One or Some or All the trees so that we may understand them thus Is any tree forbidden you Or thus are there some trees denied unto you Or thus is every that is are all trees of the Garden withheld from you Thus begins Satan to treat warily and cunningly with the Woman discovering neither his malice against God nor his mischievous intention to man at the first but keeps himself aloof off In the first place not so much affirming as enquiring and next proposing the termes of this enquiry so ambiguously that if he were challenged for dealing maliciously with God in questioning why he had forbidden man the eating of some or of all the trees whereas he had forbidden but one he might answer that by every tree he meant no more but any one tree and yet the expression might be such as might point either at more or at all that thereby Satan might further his end the better in amplifying the restraint as much as might be as if God had withheld much or in effect All from man that so the womans spirit might rise the more against it as if that which God had granted were inconsiderable in comparison of that which was withheld Verse 2. And the woman said That she feared not the Serpent we need not wonder seeing there was at that present no enmity amongst the creatures and therefore there could be no cause of feare where was no appearance of danger But seeing the woman knew that the Serpent could not be the Authour either of the voice or discourse how is it that she suspects not some fraud for that this could not be the voice of God must needs be evident unto her because the whole scope and frame of the discourse discovers the contrary The Serpents voice she must needs conclude it could not be because she being created perfect in wisdome like her husband must needs understand at least so much of the creatures as to know that beasts of themselves were not capable of speech or reason If she guessed it to be Satan and knew him to be an enemy why doth she hazard her self upon a manifest danger to entertain conference with one that hated her If she knew nothing of him or his disposition how is it that she opens her selfe so freely to a person unknown The woman certainly discovers some unadvisednesse in entertaining conference with the Serpent in matters of so great importance in so familiar a manner We eate of the Trees The woman seems to be shaken and to give ground at the first encounter as we may probably guesse Partly by Satans bold reply to this answer of hers wherein he chargeth God with falshood in expresse termes which in all likelihood he durst not have done if the womans own words had not given him some encouragement thereunto considering how warily he speaks of God in his first question Besides we may discover it yet more apparently in the very forme of the answer it self in these particulars First when she mentions Gods grant unto them to eat of the trees of the Garden there she passeth over Gods Name as if she had no great minde to take notice of his liberality in bestowing on her so large a gift But when she mentions the restraint there she remembers his name expresly as if she meant to take no more notice of God in his mercies but only to quarrel at his restraint and interdiction Secondly when she recounts the grant of eating the rest of the fruits she speaks of it coldly and without affection For whereas God gave man liberty to eat of all the trees of the Garden and that freely and fully as the expression in the Original Eating thou mayest eate implies she leaves out both those clauses and in a very sparing manner only affirmes that they did eat of the trees and addes no more But when she comes to mention the restraint that she layes down in the strictest termes that she can think on which supposeth some rising of her spirit against it if it be true that mens expressions are any indications of the affections within for that the Holy Ghost relates things partially it were blasphemy to imagine Wherefore seeing she sleights the grant and sets out the restraint in so full a manner in her words we have reason to conclude
us then in observing our wants whether in things temporal or spiritual withal take special notice of what we have as Elkanah adviseth his wife Hannah when she was troubled for want of a childe to remember that she had the love of her husband 1 Sam. 1.8 2. And how unworthy we are of any thing at all even the least mercy with Jacob Gen. 32.10 and David 2 Sam. 7.18 Seeing 1. We have nothing of our selves but what God of his bounty bestowes 2. Neither was he any way bound to bestow on us what we have 3. Which also we have not honoured God withal or employed as we ought if we were called to account for it 4. Consider how many there are which want what we enjoy 5. And that God who hath in himself All-sufficiency and who knows both what we want and what is fittest for us is engaged by his general Providence as a faithful Creatour 1 Pet. 4.19 but more especially by his relation to us as a Father Isa 63.16 Mat. 7.11 and beyond all this by his faithful Promise Heb. 13.6 to give every good thing to such as feare him Psal 34.9 10. and walk uprightly Psal 84.11 That the immediate end which Satan aimed at in passing over in silence all Gods favours to man and in endeavouring to fixe the womans eyes upon this restraint and interdiction of the fruit forbidden was to cast her into a discontented humour at this limitation and abridgement of her liberty as he would have her conceive and thereupon to provoke her to take and eate what she pleased especially in a Garden planted on purpose for her use the very frame of the temptation it selfe sufficiently discovers So that we may here discover whence this impatience which all men are more or lesse subject unto at restraint ariseth and may 16. OBSERVE The nature of man by the Art and Policy of Satan is apt to be carried against all restraint and subjection Observe 16 THat Satan first stirred the minde of the woman to repine at and at last to cast off this yoke of subjection we see manifestly in this temptation Now if he prevailed so far thereby upon our first Parents in their estate of innocency no marvel if he prevail so easily upon their posterity in this state of corruption derived unto them from their Parents when the very wisdome in them is enmity against God and neither is nor can be subject to his Law Rom. 8.7 so that they are now impatient of any yoke Psal 2.4 as resolving to be their own lords Psal 12 4. but much more of Gods yoke which they peremptorily refuse to take or submit unto Jer. 44.17 Now that in stirring up men to this rebellion against God Satan hath an especial hand it cannot be questioned by any that takes notice of the main end which he drives at in all his designes Gods dishonour and mans destruction For First what greater dishonour can be done unto God then to have his Soveraignty disclaimed by man the most excellent of all his visible creatures Secondly the rejecting of Gods yoke which only guides in a right way leaves us under the bondage of our own lusts and of Satan who rules us by them and leads us captive at his will So that it is evident that the turning away of the foolish slayes them Prov. 1.32 Let it be then our chiefest care both to take on and put our selves under Christs yoke without which it is impossible to be his disciples Mat. 11.29 Not only contenting our selves with that lot and condition which God hath assigned 1 Tim. 6.8 but wholly giving up our selves and resigning our own wills to be guided by God in all things after our Saviours example Luke 22.42 Considering 1. Gods absolute Soveraignty by which he hath right to do with his own what he will Mat. 20.15 Not only in disposing them at his pleasure to which Ely submits himselfe 1 Sam. 3.18 and David 2 Sam. 15.26 but besides in giving rules and directions for all their wayes unto which even Christ himself conformes his Will Psal 40.8 2. Taking notice of his righteousnesse and holinesse which makes all his lawes just and equal in all things Psal 119 128. 3. Acknowledging withal his love who prescribes and commands us nothing but for our own good Deut. 6.24 that we may have at present our fruit in holinesse and at last the end everlasting life yea that he may with his honour performe and make good unto us all that he hath promised as he speaks of Abrahams obedience Genesis 18.19 4. And having so much experience of the errours of our own ways which seem good many times in our own eyes when the issues of them are death Prov. 14.12 And lastly of Gods wisdome who better understands what is best and fittest for us then we our selves can do Satans policy in proposing this question to the woman in such ambiguous and doubtful termes may not be passed over that phrase every tree as hath been before intimated being indifferently appliable to signifie either any one or more of the tree of the Garden For if in stead of every tree he had said any one tree he had in a sort pointed at and thereby given the woman occasion to take notice of Gods bounty who had given man the free use of all the rest of the trees of the Garden save that alone Wherefore he chooseth rather to expresse himselfe in that ambiguous phrase lest the easinesse of the restraint might be apprehended by the woman which because it was but from one tree might be the better borne Wherefore seeing Satan layes his snare for the woman in this ambiguous expression we may thence 17 OBSERVE Ambiguous and doubtful expressions may be and many times are dangerous snares Observe 17 IF they be purposely used As 1. Betraying an ill minde and affection in him that proposeth them seeing men that think well and sincerely have no cause to cover their intentions with the darknesse of doubtful termes 2. And being dangerous meanes to lead men into errour if they be not wisely and heedfully observed It discovers whose children they are that not only use but maintain that dangerous doctrine of equivocation A Monster hatched by the father of lies which never durst abide the light until this last and worst age of the world neither is it any way countenanced by any of those pretended examples out of Scripture wherein the words in true construction are neither false nor doubtful but only short of the Questionists meaning to conceale that from him which it concerned him not to know VERSE II. THe woman without any advised deliberation in her selfe or so much as consulting with her husband or consideration of the party that proposed the question or of the nature of the question proposed or of the scope at which it aimed gives a present answer not only to that which was demanded but to more then the question required and thereby opening her minde so freely
unto Satan gives him the greater advantage and encouragement to set upon her with a fresh and more violent assault as we shall see This errour of hers in opening her selfe so rashly to one that she knew not gives warrant to 1 OBSERVE It is dangerous to lay open our selves freely to persons unknown or such of whom we have no assurance Observe 1 SOlomon notes it to be a great folly to utter all a mans minde and a point of wisdome to keep it in till afterwards Prov. 29.11 Peter endangered himselfe very farre by conversing with strangers in the High-Priests Hall Mat. 26.69 70. Nay David himself we see ensnared himself by opening himself though to a familiar acquaintance yet to one whose heart he had not throughly sounded Psal 55.13 And Gedaliah by trusting Ishmael too far ruined both himself and his followers Jer. 41.1 This was Eves first oversight a second and no lesse is that she is contented to have a manifest truth questioned though delivered by Gods own mouth namely his interdiction of tasting the tree of knowledge of good and evil which the event discovered to be a great folly in her and may warrant us to 2 OBSERVE It is a dangerous thing to question or debate evident and knowen truthes Observ 2 PRinciples in all Sciences are exempted from dispute much more should they be in Divinity Amongst which we may account 1. The dictates of Nature written by the finger of God in all mens hearts as that there is a God Rom. 1.19 20. that he judgeth the world Psal 58.11 and that in righteousnesse which is a principle that Jeremy will not dispute Jer. 12.1 and that consequently it shall be well with the good and ill with the wicked at last Eccl. 12.13 as being truthes which every mans conscience within his own breast gives testimony unto 2. Such truthes as are delivered by God himselfe either recorded in his Word as the Creation of the world and that great mystery of mans Redemption by Jesus Christ c. or made known unto us by any special message from God as Zachary is both blamed and punished for disputing against the message sent from God by the Angel Luke 1.20 much more did that Prince deservedly perish by the just decree of God that denied the truth of Elishahs Prophecie 2 Kings 7.2 Only believing and acknowledging the truthes themselves we may be warranted to enquire more thoroughly into the Manner Meanes Order and other circumstances of those things which we fully assent unto and believe as Jeremy doth Jer. 12.1 and the blessed Virgin Luke 1.34 and the Prophets searched into what and what time the coming of Christ should be whereof they prophesied 1 Pet. 1.10 11. thereby to informe our selves of those secrets more fully as well to quicken our affections which are most effectually moved by the full discovery of things in particular and to strengthen our faith the more thereby as also to enable us by the full understanding of the truthes which we embrace to satisfie others and to maintain them against and stop the mouthes of such as oppose and contradict the truth And by this assenting unto the truthes of God without questioning or admitting them into debate 1. We seale unto his truth John 3.33 and give him the honour of a God to be believed upon his own testimony whereas we believe not men upon their word without some further evidence 2. And by the same meanes we provide for our own safety who having our mindes full of ignorance and by their corrupt disposition more inclinable to embrace lies rather then truth might be endangered by admitting known truth to debate to be mislead by the mists of humane reasonings into errour to the endangering or overthrowing of our faith These were Eves grosse oversights in entertaining conference with Satan a person unknown and that about such a manifest and evident truth In the substance of her answer and the forme of it she failes many wayes And first in this that if she consented not unto yet she entertaines such a dangerous suggestion as the divels question implies with so much coldnesse of spirit which she ought to have opposed with a zealous detestation and vehement indignation This errour of hers may give just occasion to 3 OBSERVE Blasphemous and foule suggestions ought not to be heard without indignation and detestation Observe 3 THus Job answers his wives damnable counsel to curse God and die Job 2.10 And our Saviour Christ Peters carnal advice to favour himself and not to yield himself to death Mat. 16.23 as he had done before Satans cursed motion to fall down and worship him Mat. 4.10 In like manner doth St. Paul those blasphemous exceptions Rom. 3 4 6. And thus we ought to do 1. To manifest our zeale for Gods honour and for his truth 2. By it we secure our selves from a farther assault which we easily invite when we bear such blasphemies with too much softnesse of spirit and patience 3. And harden our own hearts against such wicked suggestions by abhorring the very mention of them 4. And oftentimes terrifie the suggesters themselves or at least put them to shame The second failing of Eve in her answer is that when she mentions that large grant of God in bestowing on them the free use of all the trees in the Garden she doth not so much as mention Gods Name that had bestowed that large favour so freely not without manifest injury to him who ought to be known and proclaimed to be the Author of his own gift as having bestowed them especially for that end Whence 4 OBSERVE When Gods mercies are mentioned we must withal be careful to remember his Name that bestows them Observe 4 ANd this must be done not only in such solemn thanksgivings as we have Isa 63.7 Psal 68.19 20. but even in ordinary conferences after Jacobs example Gen. 33.5 and that of Moses Exod. 18.8 9. And this we must do 1. That by entituling God unto and prefixing his own Name before his works of mercy wherewith mens hearts are most affected he may be highly advanced above all things and held out and proclaimed to the world as the fountain of all goodnesse when all the good things which we enjoy and in which we rejoyce are still laid down at his foot See Rev. 4.10 11. whereby withal the heart is filled with his love and with an holy rejoycing in him with thankfulnesse and encouraged by such enlargements to all cheerfulnesse in his service with the Prophet Psal 116.12 13 14. which are the main ends that God aims at in lading us with his blessings 2. There is an evil disposition in mens hearts to forget God in his mercies Deut. 32.18 Psal 106.21 and to ascribe them to themselves with Nebuchadnezzar Dan. 4.30 Hab. 1.16 or if not to their idols Hos 2.5 yet at least to some second causes or meanes by which those blessings which they enjoy are conveighed unto them never looking up to the
when they had attained it So that we may thence 12 OBSERVE The searching after the knowledge of unnecessary things is one of Satans snares and unprofitable to us Observe 12 Hence it is that the Angel denies to discover some secrets to Daniel Dan. 12.9 13. as likewise our Saviour Himself denies to discover the time of the day of Judgement unto his Disciples Mark 13.32 and the time of the restoring of the Kingdome of Israel to his Apostles Acts 1.7 as a thing unlawful to enquire after or what should become of Saint John to Saint Peter John 21.21 22. as being a thing that concerned not him to know The reasons may be 1. Because the searching into things not revealed must of necessity be joyned with some unthankfulnesse for the knowledge of things that are revealed 2. We know knowledge of it selfe pusses up where it is not sanctified 1 Cor. 8.1 and we have no reason to expect that God should blesse what he hath not granted no more knowledge unlawfully gotten then stollen goods seeing all blessings are annexed to acts of obedience in those things which God hath warranted and commanded Let us then learne to be wise to sobriety as the words Rom. 12.3 may not improperly be rendred contenting our selves with the knowledge 1. Of such things as God hath revealed in his Word which belong to us Deut. 29.29 2. Which are most proper and useful to us as our Saviour intimates in his answer to Saint Peter John 21.21 22. Thus Solomon begs of God understanding to judge the people over which God had set him 1 Kings 3.9 a Petition which God highly approves and grants in a large proportion 3. As are profitable to edification both of our selves and others See Eph. 4.29 these the Apostle calls wholesome words 1 Tim. 6.3 as for the searching after the knowledge of future events which God hath sealed up in his own breast and oppositions of Sciences 1 Tim. 6.20 they must needs occasion 1. Unprofitable expence of time 2. Needlesse distraction of our thoughts 3. The neglect of searching into things more useful and needful for our selves and others 4. And tends to ungodlinesse the nourishing of pride contention and the like and are the very baites and snares of Satan If we consider the Promise which Satan tenders to the woman to allure her to rebellion we may easily discover how vaine and unprofitable that had been which he here offers unto her if she had or could have gained it and from this particular may take notice of the rest of his offers And 13 OBSERVE The Promises of Satan or his Agents are of such things as are either evil or unprofitable Observ 13 SUch was that of Jezabel to King Ahab to give him Naboths vineyard 1 Kings 21.7 which proved to be the ruine of himself and his family Like unto this are the promises of those wicked wretches to such as they desire to seduce to fill their houses with spoile by laying wait for innocent blood Prov. 1.13 and of the same nature is the promise of the whore to the young man whom she tempts to lewdnesse to give him his fill of love Prov. 7.18 she should have said of filthy lust Those things thus tendered and promised are either evil in their own nature as that of the whore and the drunkards Isa 56.12 of the devils to witches to help them to destroy and do mischief Or at least they bring evil after them as riches reserved to men greedy of gaine for their hurt Eccl. 5.13 nourishing pride security voluptuousnesse carnal confidence and the like besides the piercing of the heart thorough with many sorrowes 1 Tim. 6.10 neither indeed is it possible that it should be otherwise for who can hope for good things from evil men or profitable things from such as are unprofitable both to themselves and others Let no man then suffer himself to be beguiled and led away by such faire promises of the favour of great men encrease of wealth enjoying of varietie of pleasures and the like which the men of the woâ— so much look after tendered unto us by wicked men and that usually in a way of sinne But every man advisedly consider 1. The nature of the things themselves that are offered unto us which we shall finde to be such as can neither make us good nor much lesse happy 2. What they promise in them which is only the having not the enjoying much lesse the holy use of them without which they can do us no good 3. Under what condition they are offered unto us which we shall finde usually to be the committing of some sinne or the neglecting of some good duty or other 4. Take notice with what affection they tender them unto us questionlesse those that love us not cannot promise or bestow any thing on us out of any true desire of our good but either to serve their own turnes or to draw us if it may be to the same wicked practices which they themselves delight in 5. Let us seriously consider what the issue and event must needs be at the last when we have wearied our selves in vaine to become fooles at the latter end Jer. 17.12 complaining when it will be too late to help it Prov. 5.11 Let us therefore hearken unto God whose promises are 1. All of them Yea and Amen 2. Of things truly and in themselves Grace and Glory and every good thing Psal 84.11 3. Tendred unto us out of true love that he may do us good at the latter end Deut. 8.16 4. And that under the condition of serving him for our owne good Deut. 6.24 having at present our fruit in holinesse and hereafter the end everlasting life Rom. 6.22 so that our soule shall blesse the Lord that hath given us counsel Psal 16.7 whence experience shall shew us that it is good to draw near unto God Psal 73.28 To move Eve the more effectually Satan sets before her the high degree of honour unto which that knowledge which might be gained by eating this forbidden fruit would advance her that she should be as God So that we may here take notice whereunto Satan labours to draw the mindes of wicked men and may 14 OBSERVE The special end that Satan perswades wicked men to aime at is that they may be as Gods Observe 14 THis was not only the high thought of the proud King of Babel Isa 14.13 14. or of Antichrist his Antitype 2 Thes 2.4 but is the desire of every wicked man to have or do that which is peculiar to God himselfe 1. To excel alone and to get themselves a name that may be admired and spoken of by all men not only the builders of Babel Gen. 11.4 and Absalom 2 Sam 18.18 but generally all proud men as they are described unto us Psal 49.11 2. To be independent and to have sufficiency in their own hand as that foole thought himself to have Luke 12.19 which is the desire of all covetous persons 3.
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
Psal 119.67 71. 4. Judge nothing of mens condition till we see the end Psal 37.37 VERSE 20. ANd Adam called his wives name Eve Chavah in the Original that is living Imposing of names is a token of authority as we have observed in Adams giving names to the creatures but in this name given to his wife he seemes besides to manifest his faith in the Promise of the Messiah by which he was delivered from death and in whom he and his posterity should live for ever Thus God notwithstanding the heavy curse denounced against Adam for his rebellion yet leaves him a promise to support him and gives him an heart to embrace and stay himself upon it Whence 1 OBSERVE God leaves not his children without meanes to support them in their worst condition Observe 1 IN dangers threatened and feared as in Jacobs case Gen. 32.5 11.28 in afflictions felt as Psal 119.50 52 92 93. Job 19.25 in temptations 2 Cor. 12.7 8 9. Luke 22.31 32. in spiritual agonies as in our Saviours case Luke 22.43 and when men are upon the point of despire Psal 73.10 11. Reason First all things are managed by God who 1. Is in his nature full of compassion Psal 113.8 13. 2. Hath a peculiar interest in his children Is 43.1 2. and 63.16 compared with ver 9. 3. And is much honoured by his faithfulnesse in remembring his Covenant made with them Psal 106.45 and in Perfecting his strength in their weaknesse 2 Cor. 12.9 4. And his aime is not to destroy his servants Hos 11.8 9. but to purge them Isa 27.9 and to cause them to walk more warily in their way see Psal 119.67 A singular comfort to the godly Psal 23.4 and 73.23 and that of which they stand in great need 1. As being to encounter with many enemies Psal 119.157 and potent not only men Psal 22.13 and 59.13 but Satan himself Eph. 6.12 2. Being themselves weak Psal 22.6 and 142.6 and apt to be discouraged Psal 75.13 But let this support our hearts 1. That God hath taken charge of us and given Christ to be the Saviour of his body Eph. 5.23 out of whose hand no man can pluck us John 10.28 29. 2. Is found by experience to be near unto us though we see him not as David found and comforts himself therewith Psal 119.150 151. even a present help in time of trouble Psal 46.1 Let that consideration quiet our hearts and encourage us to his service But it is farther worth our observation that the first step that Adam makes towards God is the embracing of his Promise by faith Whence we may 2 OBSERVE The grace which God especially works and preserves in his childrens hearts is faith Observe 2 JOhn 6.29 that is it which Christ prayes for in Peter that his faith may not faile Luke 22.32 that is the scope of the Gospel Rom. 1.16 and 16.26 and in which we are exhorted to stand fast 1 Cor. 16.13 Acts 14.22 Reason 1. It is of all other graces most generally necessary and useful as by which we are united unto God by Christ see Psal 73.25 28. and by which we live in Christ Gal. 2.20 2. By which we are justified before God 3. Made his children Gal. 3.28 4. By which our hearts are purified Acts 15.9 5. By which we quench the fiery darts of Satan Eph. 6.16 Secondly By it we must glorifie God Rom. 4.20 setting to our seale that he is true John 3.33 Thirdly it is the mother of all Graces Love Humility c. see 2 Pet. 3.5 Fourthly that which must season all our services which are not accepted without it Heb. 11.4 6. especially our prayers James 1.6 And Fifthly supplies us with all our comforts Rom. 5.23 Psal 116.10 and encourageth us to all our duties Psal 119.166 Labour above all things to get and preserve faith 1. As most useful as we have seen 2. Hardest to be obtained as apprehending things incredible and which natural reason must needs oppose 3. And that against which Satan above all bends all his strength The meanes both to obtain and preserve it are 1. The gaining of the true knowledge of God out of his Word Psal 9.10 Rom. 10.17 2. The laying up in our hearts and frequent meditation on Gods Promises with holy David Psal 119.11 97. and 130.5 3. The careful observation of acts of Providence answerable to the Promises Psal 77.10 11 12. 4. Earnest prayer Luke 17.5 for faith is only Gods gift We may yet further observe in what manner Adam embraceth this Promise from God and builds upon it as upon a thing certain and real in so much that he as in remembrance of a mercy received preserves the memorial of it in his wives name So that we may thence 3 OBSERVE Gods Promises must be embraced by faith as real performances Observe 3 THerefore we finde that in the believers bea rt they produce the same effect as if they were already enjoyed Joy John 8.56 Psal 16.9 10. comfort Psal 119.49 50. insulting over enemies and despising dangers Psal 6.8 This indeed is the power of faith that it is the substance of things hoped for Heb. 11.1 that it apprehends things that are to come as if they were in being which it doth without errour as without errour God calls the things that Are not as if they Were Rom. 4.17 Reason 1. It may well be seeing in Gods Will things have a Being though they have not yet a Subsistence for by him all things consist Col. 1.17 and not only By him but In him Acts 17.28 2. And it is fit it should be so that faith might have a firme foundation as being given us by God both that thereby we may glorifie him Rom. 4.20 setting to our seale that he is true John 3.33 and Almighty Rom. 4.21 and besides may have in our selves strong consolation Heb. 6.18 Let us then so ground our faith upon Gods Promises as if we enjoyed that which we hope for having our conversation in heaven Phil. 3 20. rejoycing with joy unspeakable and full of glory 1 Pet. 1.8 enduring the crosses and shame of the world Heb. 12.2 and rejoycing in tribulations Rom. 5.3 To testifie his faith in Gods Promise and to keep fresh in memory that great mercy Adam points at it in the name that he gives his wife when he calls her Chavah that is living Whence we may 4 OBSERVE A godly man must be careful to preserve memorials of great mercies Observe 4 TO this end God ordained the Sabbath and divers other festivals as likewise did the Church in imitation of him Hester 9.20 21 27 28. for the same end they gave names to the places where those mercies were performed 1 Sam. 7.12 2 Chron. 20.26 upon the same ground God appoints a pot of Mannah to be kept in the Tabernacle to remember posterity of that miraculous feeding of their fathers with bread from heaven Exod. 16.33 Reason 1. It is the maine end which God aimes at in his works to
IN this first Chapter of Genesis is described unto us the Creation of the visible World with all the Creatures therein contained in a plain and compendious narration setting before us only the Order Means Manner Times and Estates in which all things were Created and appointed by Gods Ordinance to continue as they do unto this day Psal 119.91 Wherein is laid down before us the work of Creation 1. In General expressing What was made and how Vers 1. 2. More particularly recounting the several parts of the work and therein 1. The rudenesse out of which all things were made Ver. 2. 2. The forming of the several Creatures out of that lump 1. Serving for general Use as the Light the Earth the Firmament the Stars c. which serve for the benefit of all the creatures here below to the end of vers 10. 2. Diversified in their particular forms and natures to the end of the Chapter Vers 1. IN the beginning Of time as some supply it or as others of the Creation Or to speak more clearly Of the Creatures To make this the sense The first beginning which the Creatures had when there was yet none of them they received in this manner which is afterwards expressed A like phrase of speech or rather to the same sense we read Psal 139.16 where the Psalmist tells us that his members were fashioned by God in continuance when there was yet none of them God The word Elohim which we render God signifies properly the Almighties or Mighty Powers and seemes in this place to point at that wonderful Power which God manifested in this glorious work when he created the whole world out of nothing the very consideration whereof is sufficient to astonish any one that thinks of it Created That is made of nothing or without any matter at all An act peculiar to God alone wherein he gave all things that now are or have been in the world since the beginning thereof a Being when they were not at all Now because the word Bara which we render Created is in the Originall tongue put in the singular number and joyned with Elohim which is of the Plural Number some have drawn thence an argument to prove the Trinity of the Persons in the Godhead as implyed in the word Elohim being of the Plurall Number and the Unity of the Godhead as intimated in the word Bara which is of the Singular Number But that fundamentall truth is more fully strengthened by many more clear and evident arguments out of other places of Scripture Although we deny not but that this also may be a probable collection out of those words seeing we know the Holy Ghost cannot be conceived to take up any unusuall phrase or form of speech but upon reason and with a mind to conveigh thereby something unto us for our observation The Heaven and Earth Or as the Apostle calls it the world and all things therein Act. 17. v. 24. So then this verse is the summe of this Chapter following setting before us in one word what was done the manner How and order Wherein is particularly described in the verses following There are notwithstanding some who by Heaven in this place understand that glorious body which the Apostle calls the third Heaven 2 Cor. 12.2 the seat of the Blessed and under the same name include the Angels which have their dwelling there and came to have been made before the Creatures here below Job 38.7 whose creation they conceive Moses could not omit and therefore having not mentioned it elsewhere they conjecture it must be pointed at in this word But that Argument appears to be grounded upon a supposition that wants evidence namely that Moses intended in this history to give us the description of all Gods creatures Visible and Invisible where as it seems much more probable that he contains himself to discover unto us onely the Creation of the visible world So that we may probably conceive that in this place he intended only Indefinitely to signifie that it was God alone that gave a Being to all things that are which they had not before without pointing at any particular As for the Angels this generall intimation must necessarily imply that they also were Gods Creatures although their creation be not described or pointed at in particular as not so needsul to be known by us whom it concerns most to understand the state and condition of those visible things with which we have most to do The first circumstance which here offers it self to our consideration and observation is the phrase and manner of speech which the Holy Ghost makes choice of in this narration which we see is as Plain as it is Brief without any manner of insinuation by way of preface and without any garnishing by art or eloquence which men usually make use of for the setting out and gracing of their writings the Spirit of God suddenly as it were darting out the truth which he delivers like the Sun beams breaking in an instant as out of a cloud as being a light visible and beautifull in it self and therefore needing no other ornament or varnishing to commend it to the world Whence we may 1. Observe Divine Truths sufficiently commend themselves without the help of any Ornaments of Art or Eloquence Observ 1 SO they do appear indeed to all that understand them as light is beautifull only to those that have eyes to behold it and to them it hath so glorious a lustre that it obscures all kind of varnishings as the Sun shining in his brightnesse doth the light of a Candle A truth which is most clearly manifested by this that those divine truths shall never appear so glorious as when they shall be fully revealed in heaven as it were by the view of them when Art and humane Eloquence shall be no more Let us then desire both to hear and preach the Truth of God as Saint Paul sets it out to the Corinthians in plain and clear expressions demonstrated and displaied by the Spirit rather than garnished with the entising speeches of humane Eloquence 1. Cor. 2.3.4 The great art in Preaching is to make things clear and evident by expressing them spiritually as they are spirituall in themselves which needs more help of Logick than of Rhetorick but more Experience than them both Notwithstanding the use of Eloquence is not to be denied even in the work of the Ministry so it be neither affected nor depended on either by the Preacher or by the Hearer The next observable circumstance in this brief Compendium of the history of the Creation of the vvorld the summe vvhereof is comprised in this first verse is the order here observed by the Holy Ghost who first laies down unto us this ground of Truth that God made the vvorld and aftervvards expresseth hovv and in vvhat order he created it in every particular by this order vvhich he observes in this narration pointing out unto us in a sort the right order in
the Nature of it Perfect in the highest degree according to the proportion of that Creature and in the use of it fit and serviceable to that end for which it was made wherein the greatest goodnesse of a Creature consists Thus when God hath made his works he overlooks them and passeth his censure upon them which is nothing else but a continued approbation of and rejoycing in his works as the Psalmist terms it Psal 104.31 So that we may from thence 1. Observe God takes a view and notice of all his Works that he makes Observ 1 PArtly to rejoyce in them as he doth in himself which is a chief part of his happinesse and partly to support them and cherish them that his tender mercies may be over all his works Psal 145.9 and lastly that he may order and direct them by his wisdome to the ends that best please him Psal 33.14 15. Let us in imitation of God observe all that he hath done or doth in heaven or earth either in the works of Creation or of Providence 1. It is the end wherefore God hath given us understanding more then the beasts of the field 2. It oftentimes furnisheth us with rules for the directing of our wayes 3. Sometimes it yields us ground of comfort and encouragement for staying up of our hearts in times of doubts and fears Psal 77.10 11 12. 4. It is a great means of encreasing Love Fear and Reliance upon God by the discovery of his wisdome and faithfulnesse in all his wayes Psal 104.24 And lastly fills our hearts and mouthes with his praise Psal 145.5 6. 2. Let us learn to look back upon and try our own wayes and works that it may minister unto us matter either of rejoycing in well doing Gal. 6.4 and yet not in our selves but in God who furnisheth us with power and guides us by his counsel in that we choose as David doth Psal 16.7 or of humiliation in our failings with the same Prophet 2 Sam. 24.10 The neglect of this duty is justly taxed in Gods people Jer. 8.6 We have indeed cause to be the more carefull in the performance of this duty 1. Because of our manifold errours in all that we put our hand unto 2. Of the account which we must give unto God of our well or ill doings hereafter when God shall bring every work into Judgment Eccles 12.14 It is worth our observation that Gods allowance of his own work is set to it as a sufficient seal to passe it for currant without control or farther examination For the Holy Ghost commending Gods work unto us as every way good and perfect tells us that he saw and approved it to be so Whence 2. Observe God is a sufficient Witnesse to himself Observ 2 JOhn 8. for which cause he swears by himself Gen. 22.16 and all men do or should swear by Him alone as if when their credit is doubted of they would appeal to a witnesse that is without exception as being an Oracle or Standard of Truth Reason 1. Because he knowes all things and is truth it self whereof if any Creature partake in any proportion it receives it from God and therefore if God take in any witnesse from man it is in effect his own Testimony yet infinitely weaker then his own because it passeth through the hand of those that are subject to Errour 2. It is an high honour to God that his Word should carry such Authority with it as an Oracle of Truth without any debate or contradiction whereby his Soveraignty Wisdom and Truth are acknowledged by men and Angels when they receive his Testimony without farther tryal as we do that coyn that the King hath stamped and allowed when we acknowledge both his Soveraignty and Faithfulnesse 1. Let us receive his Testimony for his own sake because he hath spoken it as our Saviour requires us to do Math. 5.20 Who can neither deceive Tit. 1.2 nor be deceived And that 1. in obedience to him who is the Lord of our faith 2. As the readiest and surest way for the setling of our own hearts 3. As the only meanes to give God his due honour by setting to our seal that the is true Joh. 3.33 Gods Testimony we call either his Word or the Testimony of the Spirit agreeable thereunto 2. Admire Gods goodnesse to men who having no need of their Testimony Joh. 5.34 as having greater of his own ver 30. is pleased notwithstanding to honour them so far as to accept them for his witnesses Isa 43.10 and besides to reward their Testimony as a good service done unto himself Gen. 15.6 Luke 12.8 This Testimony that God gives unto the works that he made severally that they were good and generally that they were very good must be understood of their goodnesse every way and in all respects They were good in their Being Good in the perfection of their Being according to their kinds in their proportion Good in their fitnesse to their uses for which they were Created and Good in their mutuall correspondence and thus this goodnesse of the Light is to be understood in this place by occasion whereof to avoid needlesse repetitions we may once for all 3. Observe All that God doth is exceeding Good and Perfect Observ 3 IN the work of Creation all Gods works were made in wisdom Psal 104.24 In the administration of the Creatures his work is perfect Deut. 32.4 and all his waies Psal 18.30 yea every thing is made Beautifull in its time Eccl. 3.11 Reason 1. They must needs in their proportion be answerable to the workman to God that made them now God is Good and perfect every way and therefore cannot make any thing Evill or imperfect because he hath power in his hand to make what he will and how he will which men who are imperfect themselves and have no power but what they receive by dispensation from him cannot do 2. His works need to be Good and Perfect because they cannot be mended No man can add to or take from them Eccl. 3.14 supply that which is wanting or make strait that which is crooked Eccl. 1.15 Men can only apply Gods works to their uses but can neither alter them nor add unto them 3. Gods works are made to shew forth and manifest God unto us even the invisible things of God Rom. 1.20 They must therefore be all good and perfect that they may represent unto us his goodnesse and perfection that is the Author of them 1. Let us then acknowledge them to be so All the works of nature even those the end or use whereof we understand not the meanest and basest whereof even a fly a louse a toad the most curious workman in the world cannot frame much lesse give life unto And all the works of Providence afflictions of the godly Psal 119.75 The prosperity of the wicked Psal 73.18 as all working together for good Rom. 8.28 though we discern it not by reason of the errour of our Judgments
rest and sleep 1 Thess 5.7 Prosperity to quicken and encourage and afford us opportunity to be doing Joh. 9.4 Adversity like the cold of VVinter to keep-in our shooting up and putting forward into outward works that we might take root downwards and recollect our spirits and exercise our thoughts upon our selves in trying our wayes searching our hearts strengthening our faith and the like 2. Even darknesse is needful that it may be a means to remember us of Gods mercy in causing the light to shine out of it as sin even in sanctified persons is left in them to manifest unto them from what a fearful bondage they were delivered when it reigned in them which they find so burthensome when it doth but dwell in them 1. Let every one of us even when we are in the light prepare for darknesse expecting still a mixture of Joy and Heavinesse as being 1. Our portion allotted us by God himself Eccles 7.14 which upon that very ground we have reason to be well pleased withal with holy Job who blesseth God for his afflictions Job 1.21 2. As being besides necessary for us Eccl. 7.2 3. as a yoak for wanton bullocks Jer. 31.18 to keep them in a right way as David acknowledgeth afflictions did him Psal 119.67 3. Being sure they will end in the fulnesse of joy at the last Mic. 7.9 when all tears shall be wiped from our eyes and sorrow and sighing shall fly away Isa 35.10 4. And are easie to be born in the mean time by the secret support of the Spirit when we are troubled but not distressed perplexed but not in despair persecuted but not forsaken so that we faint not for the light affliction 2 Cor. 4.8 17. The best means to prepare our selves for such changes is 1. To keep a good conscience in all things that we adde not the weight of sin to the rest of our burthens 2. By improving the light while we enjoy it to our best advantage in our times of peace performing whatsoever our hand finds to do with all our power 3. By sustaining and supporting our hearts by faith in Gods gracious promises with which David quickned and revived his heart Psal 119.92 4. By expecting afflictions before-hand lest if we be surprised upon the sudden we be discouraged and take offence with those resembled to the stony ground Matth. 13.21 2. Let us long for heaven where is light without darknesse Rev. 22.5 Joy without heavinesse yea the fulness of joyes and pleasures for evermore Psal 16.11 And in the mean time let us draw near unto God holding fast our Communion with him in whom is no darkness at all 1 Joh. 1.5 and the light of whose countenance shall revive and establish our hearts in the middest of the greatest darknesse even in the shadow of death Psal 23.4 VERSE 5. ANd God called the Light Day Not that God needed any name to distinguish things by as men do Some therefore conceive that those words import no more but this that either he directed and appointed them to be distinguished by those names as they were in nature or that man afterwards by that wisdom that God gave him called them by those names As for the names themselves Day and Night Jom which in the Hebrew Language signifies Day is conceived to be given it from the hurry and tumultuous noise that fills the ayr by the businesse and multitude of employments of men in the day-time and Lajelah which is the name of the Night to point at the yelling and howling of wild beasts which in the night time creep out of their dens as the Psalmist affirms Psal 104.20 21. Howsoever the name Day is taken in a double sense in this verse Here where it is distinguished from the Night it is taken for a Civil day that is that part of 24 houres which is Light but in the latter end of the verse it signifies a Natural day consisting of 24. houres and includes the night too And the Evening That is thus the first day ended with Creating the Light and God forbare to create any more untill that Evening was past and the next morning came By the Evening we must here understand the whole night or space between the shutting in of the light and the dawning of the next day Now Moses names the Evening first because the darknesse was before the light In the same manner runs the computation of Times among the Hebrews to this day Now why it pleased God to make no more but the Light the first day it is Curiosity to enquire This only we may take notice of that God as he makes his Works so he gives them names or at least appointeth names to be given them questionlesse some way expressing their natures and for the better distinction of one thing from another Whence 1. Observe All things must be called and distinguished by names proper unto them and as much as may be agreeable to their natures Observ 1 FOr avoyding confusion which is prevented when the names that are given to all things expresse them diversly as the things themselves are divers which they represent And it cannot be denied but although names be given by institution yet that at least in the first imposition of them there was great respect had to the natures of the things themselves whereof we find more evident footsteps in the Hebrew Language then in any other Tongue Howsoever God seems to take speciall care that all things should be distinguished by their names as they are different in their natures Woe then to those that labour to bring in confusion by misapplying names to things of contrary natures calling light darkness and darknesse light Isa 5.20 putting Wolves into sheeps cloathing and gracing evil with specious names that it may have some appearance of good and so may be embraced and entertained by those that judge of all things as they are represented to them by their names A practice of dangerous consequence by which many simple persons embracing evil instead of good destroy their own soules God is here represented to us in the Creation of the world proceeding by leisure and taking the time of Six dayes to perform that which he might have as easily dispatched in a moment of time if he had so been pleased So that we may thence 2. Observe God is pleased to take Time and Leisure in bringing things to passe though he might end his work in an Instant Observ 2 IN the works of Nature he fashions our bodies by degrees Psal 139.16 The Corn Herbs and Plants grow up by degrees the light comes forth in time encreasing more and more till it be perfect day Prov. 4.18 And in the work of Sanctification though the life of Grace as well as of Nature be given in an instant yet the graces of the Spirit come on by degrees growing up and encreasing in us day by day whereas God might fill us with his Spirit and perfect our Sanctification in an instant
furthers their use and service to the earth and to the Creatures here below which are cherished and quickned thereby and so becomes in a sort a common band and meanes of union between heaven and earth 3. It makes way both to the motion of our selves and every other moving Creature by the yielding nature thereof without which the places in which we and other creatures are would become our prisons and consequently would make both them and us utterly unfit for any service at all 4. It sustaines the clouds in which the rain is bound up and maks way to their moving about the Earth and le ts down from them the soft rain without which all hearbs and plants must wither of necessity and by consequent the Earth must become wholly barren and unfruitfull The truth is those common blessings which all Creatures enjoy the Light Ayre VVater and the Earth whereon we walk and by the fruites whereof we are sustained are of an infinite and inestimable value infinitely beyond gold and silver which we set at so high a rate and yet are despised because they are enjoyed in common and therefore ought to be the more throughly enquired into and observed by Gods Children whose hearts ought to be enlarged unto thankfulnesse by the Consideration and taste of Gods goodnesse communicated to us in every one of his Creatures The dividing of the waters from the waters which is conceived to be one use of the Ayre is a work worth the scanning especially if by the waters above we understand the clouds vvhich contain the rain which is raised in thin vapours and consequently severed thereby from the waters below and carried about over our heads and let down upon the Earth without which a great part of it would be utterly unfruitfull for God having gathered the water here below into one Chanel that the Earth might be dry and by that means habitable howsoever in his Wisdom and Providence he hath so ordered it that waters issuing out from the Seas by secret passages and breaking out into Fountaines and Rivers may thereby make fruitfull the vallies and lower parts of the Earth yet we know they reach not to the higher grounds much lesse to the tops of the hills It was therefore needful that some water should be carried on high above the hills and higher grounds that from thence they might distil and fall down in just showers upon the mountaines and higher places of the Earth to moisten them too that no part thereof might remain barrain and unprofitable and might thereby further manifest the care and Providence of God in cherishing those parts from Heaven which seem to be most unprovided and in a sort neglected in the constitution of the World and the several parts thereof Thus Moses affirmes that Gods Eyes and Care were more for Canaan then for Egypt because that was overflowed by waters below which might be carried hither and thither by the industry of men to make their grounds fruitful but Canaan was watered from Heaven with seasonable rains Deut. 11.10 11 12. Whereupon the Prophet taxeth the Jewes of great unthankfulnesse for not fearing God that gave them rain from Heaven the former and the later and thereby brought about the appointed weeks of harvest Jer. 5.24 So this division of the waters must needs be acknowledged to be a speciall work of Gods Wisdome disposing them so as they might be most useful to the Earth Whence 3. Observe God so orders all things as they may best serve for use Observ 3 THus in the Creation he drevv the waters into their Channels that the earth being by that means left dry might be fit for habitation compassed the earth with the Heavens that they might cherish every part thereof with their influence hath so ordered the course of the Suune that it might successively give light and heat unto the World Set herbs and plants on the upper face of the earth that they might be at hand for the food of men and beasts In our bodies he hath set our eyes on high as it were in a Watch-tower our feet below to support and carry the whole body our hands in the middest that they might be usefull and serviceable to every part and the like And the same order we may easily see he observes in the whole course of his Providence Reason 1. His Wisdom and goodnesse which together both moved and enabled him to dispose of all things for use and profit which is not the least part of his honour 2. Gods end in all his works was to make all for use and service for the mutual support of Creatures one by another that they might be all knit together in a straight band of Love grounded upon or strengthened by the mutuall help and supply which they have one from another without which they could not subsist Let it quiet all mens hearts which are so apt to quarrel at the distribution of the Commodities of the Earth the division of mens habitations and disposition of their estates which howsoever we conceive out of a partiall respect to our selves to be full of ertour and inequality yet we shall find upon due examination to be equall and just directed by the Wisdom of God to the send for which all things were made the honour of himselfe and the general good of his Creatures It should indeed silence all our murmurings that God may do with his own what he will and if we understand not in every particular how he hath done things well let us in modesty blame our own ignorance who cannot search into the depth of his counsels whose waies are past finding out Rom. 11.33 2. Let it move us to dispose of our selves as we may be most serviceable to others and employ our abilities and means to the good of others as having received whatsoever we have for that end The Creation and Use of the Firmament we have seen the matter whereof could be none other then that which was taken out of that rude and confused masse which before was described to be without shape or form out of that deformed and mishapen heap were taken those glorious bodies of the Heavens Sun Moon and Stars the beauty whereof we now behold with so much admiration Whence 4. Observe God can put beauty and excellency on the basest things that are and raise Earth to Heaven if He please Observ 4 THis is clearly manifested by the shapes of all Creatures which are all of them comely in their kinds and yet all of them deformed and base in their Originals as all experience shewes not man himself excepted although created after Gods own Image Thus God puts beauty upon his Church which he found weltring in her blood cast out to the contempt of her person Ezek. 16.14 Reason 1. God hath all beauty and excellency in himself and therefore can easily bestow it where he pleaseth even where it is not 2. He delights to do it that no flesh might glory but the
eminency that appears in any Creature might be wholly ascribed to him when it appears that in it self it had nothing but basenesse and deformity and consequently the excellency that is found upon it must be acknowledged to be bestowed by him that made it Let us then depend on God for the adorning and beautifying of our corrupt Soules made abominable in their own nature through the defilement of sin and deformed by the Image of Satan upon them which he can and will make without spot or wrinckle or any such thing Ephes 5.27 comely by his beauty Ezek. 16.14 even the Image of the Son which is renewed in us in righteousnesse and holinesse and thereby made glorious in his eyes without spot Cant. 4.7 Nay depend on him to cloath these base bodies of ours so vile in their Original so full of weaknesse and Corruption at present and so odious in and after their dissolution with honour and glory even this Corruptible with Incorruption 1 Cor. 15.42 Yea to lift up both body and soul from these earthly tabernacles and to place them in heavenly habitations in which he hath made us sit together with Christ Ephes 2.6 who is gone before to take possession for us and to prepare us a place there Joh. 14.2 that we may be where he is Joh. 17.24 VERSE 7. ANd God made the Firmament By that Word or Effectual Will and Decree of his which the Psalmist calls his Commandement Psal 33.9 And divided He made not only the body of the Firmament but withall made it serviceable to the use for which he had appointed it Thus both in this and in the narrations which follow the Holy Ghost punctually sets before us the Effect answerable in every particular Circumstance to the Will and Decree of God by which it was appointed to be so Whence once for all we may 1. Observe God performs all things and that in every particular Circumstance according to that which he hath decreed Observ 1 IN the time The self-same day at the end of 430 years the time which God had decreed and foretold Abraham long before Gen. 15.13 the children of Israel came out of Egypt Exod. 12.41 In the same instant that the years foretold by Daniel were accomplished in the Children of Israels captivity the Decree came out from Cyrus for their return Dan. 9.20 23. In the place the dogs shall eat the flesh of Jezabel by the wall of Jezreel 1 King 21.23 which was made good in every tittle 2 King 9.36 Our Saviour Christ came at the time was born of the Stock and in the place and condition foretold by the Prophets Lived Did Spake and Suffered according to all that had been prophesied of him Thus nothing falls to the ground of all that God hath spoken 2 King 10.10 Reason 1. Tâ—â— God that doth whatsoever he pleaseth in heaven and earth 〈◊〉 all deeps Psal 135.6 can as easily do when and where and how he will as what he will 2. Circumstances as they grace and commend the actions of men so they do Gods also he makes every thing beautifull in his time Eccles 3.11 And therefore it concerns God if he will commend his Work and make it wonderful and glorious to Grace it both in the substance and circumstances of every action that is done by him If we desire to give unto God the due honour of his glorious Works in which he makes himself known unto us let us 1. Take notice of all the Circumstances as well as of the substance of every work of his there to seek out his work Psal 111.2.2 Compare them all with his Word as Jehu did the Judgments upon Ahabs Family with Elijahs Prophecie 2 King 9.25 36. 10.10 3. In reading Gods Word let us carefully lay up in our hearts whatsoever we find written therein concerning his Decrees either of Mercy or Judgment with every Circumstance thereof that we may know what to expect for time to come This will be the means to discover unto us more clearly all the wayes of God by which our hearts may be quickned to fear admiration thankfulnesse and an holy rejoycing in him and be strengthened to an holy dependance and reliance on him In all which we shall yeeld unto him the due honour of his Wisdom Power Mercy Faithfulnesse and Truth which as it is the end that God aimes at in his works so it should be of our Observation of them God is said not only to make the Firmament that might divide the waters in the former Verse but in this the very act of dividing the waters above from those below is ascribed unto him also So that he both made the means by which the work should be done and yet did the work too Whence 2. Observe Even where God provides the Means yet it is he that Doth and Must perform the Work by them Observ 2 GOd gives us bread but we live not by it but by every word that proceeds out of Gods mouth Deut. 8.3 He sends rain upon the earth yet the fruitfulnesse of it is by Gods blessing it is He and not the showres that prepares the corn and blesseth the springing of it Psal 65.10 Much more in spiritual things Paul plants and Apollo waters the Ministers that God sends but they effect nothing of themselves it is God alone that gives the increase 1 Cor. 3.7 Reason 1. The very Means themselves have no power in them to produce any effect they have all their force and efficacy from God and work in his might 2 Cor. 10.4 When Paul laboured more abundantly then all the rest yet it was not he but the grace of God with him as himself acknowledgeth 1 Cor. 15.10 2. It is most fit it should be so that no Creature might share with him in his honour which cannot be reserved entirely unto himself till it be acknowledged that it is done by him who worketh all in all 1 Cor. 12.6 and in whom all things consist Col. 1.17 1. Let God have all the honour and glory for all that is wrought In us or By us Of our Natural and of our New birth of the nourishment of our bodies and of our soules of the subduing of our Outward and of our Inward enemies Love the instrument but honour only the hand that works by it 2. Let no man be discouraged when the means are either weak or none at all Seeing the effects of all things are not from them but from him who can work without them what he pleaseth and will not fail to work what he hath promised Only neglect not means where God offers them but use them conscionably depending not upon them but upon him that worketh In and By them for the successe of all that we take in hand and still ascribing all that is effected to Him Alone Now Moses expresly tells us that God divided or separated the waters above the Firmament from those below which if we understand of the clouds and rain contained in them
We may 3. Observe The Clouds and Rain are Gods works and are raised up only by his Power Observ 3 HE prepareth the rain for the earth and covers the heaven with clouds Psal 147.8 and carrieth them about by his counsel Job 37.12 and maketh small the drops of water Job 36.27 which have no other Father Job 38.28 neither can any of the vanities of the Gentiles give them Jer. 14.22 Acknowledge both the Rain and the fruitfulnesse of the earth to him only as his blessings 1. By seeking them at his hand with Elijah Jam. 5.17 As we are directed to do 1 King 8.35 2. By returning thanks to him and holding our selves engaged by such mercies to his fear and service the neglect whereof is taxed Jer. 5.24 as blessings of inestimable value the want whereof in one year might ruine the world VERSE 8. ANd God called What is to be understood by that phrase see ver 3. The Firmament Heaven The Original Shammajim signifying as much as there be waters is taken in Scripture 1. For the lower part of the Ayr wherein the birds flye the clouds are carried and the winds blow Gen. 8.2 2. It is taken for the place where the Sun Moon and Stars are settled Gen. 1.17 3. It signifies the dwelling of the Saints and blessed Angels Matth. 22.2 called the Third Heaven 2 Cor. 12.2 If we comprehend All or only the two first under this name the work is of vaste extent as we have seen already which if we compare with the means by which it was raised and stretched out and fixed in the place which God assigned to it which was only his VVord VVe may 1. Observe The glorious and vaste frame of the heavens was raised up and settled only by the Word of God Observ 1 PSalm 33.6 9. God spake and it was done the Heavens and all the host of them by his VVord and by the breath of his mouth and according to his Ordinance they are settled and continue to this day Psal 119.89 91. See the Second Observation on the Third and the First on the Sixth verse The Evening and Morning keep their course as they did the first day and so do they all the dayes ensuing yea as we see even to this time as they shall do to the worlds end VVhence 2. Observe Whatsoever God hath once Settled doth and shall continue for ever in that Order that he hath appointed Observ 2 HE laid the foundations of the Earth that it should not be moved for ever Psal 104.5 bounded the Sea by a perpetual decree Jer. 5.22 set the Sun and Moon a constant course which they still observe Psal 104.19 Yea appointed earing and harvest Summer and VVinter to continue as long as the earth remaineth Gen. 8.22 which continue all of them according to his Ordinance Psal 119.91 Reason 1. Because the same power that Created them continues the same for ever to uphold them Heb. 1.3 12. And the same Wisdome orders and directs them still which at the first determined and decreed them 2. Because God that appointed and made them is capable neither of Errour nor Inconstancy James 1.17 and therefore there is neither cause for him to alter his mind nor any disposition in him to alter it without cause wherefore his counsel must of necessity stand for ever and the thoughts of his heart throughout all Generations Psal 33.11 Let all men then depend upon that which God hath once setled and decreed as a foundation that cannot fail As we do in the course of natural causes so much more in the decrees of his Word which is firmer then heaven and earth Matth. 5.18 VVhether it publish unto us the Covenant of Grace established with his servants Jer. 31.35 33.20 Isa 54.10 or the decrees of vengeance upon the wicked Exod. 17.24 In both which Gods honour is most manifested and advanced and unto the execution of them both he is necessarily and freely carried on by the righteousnesse of his unchangeable Nature for the manifesting of his Truth in making good both his mercies promised and his Judgments threatned VERSE 9. ANd God said After he had disposed the waters above the Firmament he now takes order with those which are here below gathering them into one place within their Channels for the cause afterward expressed Some there are that imagine the work of gathering the water into their channels and discovering the dry land thereby to be a part of the work of the Second day As well because they conceive it likely that when God began to dispose of the waters he made an end of that whole work at once and did it not by halves part on one day and part on next As also because that unlesse these two verses be taken into the history of the second daies work the work of that day wants Gods Approbation which we find annexed to the works of all the other daies both before and after And besides if we make these two verses part of the description of the third daies work we have a double approbation of the work of that day which we find in none of the rest although there seeme to be as great or a greater occasion of doubling that approbation uppon the sixth daies work than there is here But whether upon these conjectures it be fit to allow an inversion of the order of the Text although upon manifest and undeniable reasons we are inforced to do it in some other places let the Reader judge Few Interpreters follow this opinion Let the Waters be gathered Which before covered the face of the earth as by nature they should seeing the earth being heavier then the waters must necessarily sink into them and so be covered by them How they were gathered into one place it is needlesse to dispute He that was able to make them by his Word could more easily gather them together by the same word Many conceive this work to be described Psal 104.7.8 Into one place Called One place comparatively because before God thus gathered the waters into the Sea they covered every place Although if we set aside the rivers and lakes which are scarce worth the naming in comparison of the Ocean the Sea may justly be accounted but one great body branched out into divers limbs so the place or Channel thereof may not improperly be said to be One although the bounds thereof be extended as far as the world is wide in compasse And let the dry land appear That was indeed the Principal although not the sole end of gathering the waters together without which the earth could not be made habitable either for man or beast or yield any fit nourishment or food for either the one or the other Thus we see the waters are put from the place which they possessed before at the Lords Commandement for the furthering of the common good and brought down into their Channels the place whereunto God had confined them there to abide and continue as they
usefull for habitation then we now find it to be Secondly for the use of mans life it is beneficial 1. By furnishing them with more plentiful provision of food by the infinite store and variety of fishes that are bred therein 2. By affording the means of entercourse between Nation and Nation and thereby in some measure uniting the far distant parts of the earth and making way for the dispersing of those various commodities in which some Countries abound when others want them so that by this means all the fruits which the earth produceth are communicated to every part of it VERSE 10. ANd God called the dry Land Earth The word Eretz in the Original to which our English Earth comes very near and the Radical letters whereof both the Latine and some other Languages seem to retain whether it be derived from Rutz which signifies to Run or Ratsats which is to wear or presse down both which seem to point at either the Firmnesse of the Earth which yeelds sure footing to the Creatures that run and tread upon it Or at the Scituation of it which by its own weight is pressed down into the lowest place the other Elements of Ayr and Fire if there be any such circuiting and being carried about it in a perpetual motion comprehends the whole body of the dry land so that it seems to be more general then Tebel which signifies only the habitable earth Seas Or Waters called Seas by a kind of Eminency because all the waters to speak of are contained in the Seas And God terms them Seas in the Plural number because that collection of waters hath many parts and branches This name of Sea we find also given to Lakes as the Lake of Genesaret is also called the Sea of Galilee Matth. 4.18 nay to Solomons huge brasen vessel which he made for the Priests to wash themselves in 1 King 7.23 This separation of the VVaters from the Earth and the discovery of the dry land by gathering them together into one place God Looks upon and Approves as good as he had done the Light before and doth the rest of his works in particular afterwards and all of them taken together when he had ended them vers 31. Out of which particular view and approbation of every work apart we may Observe The goodnesse of every Creature of God ought to be considered and observed in Particular Observ THe Earth Seas Ayr Heaven Sun Moon Stars Fowles Fishes Beasts Man his Soul his Body and every Faculty of the one and Part of the other that we may be wholly swallowed up with admiration and may cry out with the Psalmist How manifold are thy Works O Lord in wisdom hast thou made them all Psal 104.24 Thus God having first given Job a view of the world in general takes him as it were by the hand and leads him to the Observation and Consideration of divers Creatures in particular Job 38. ver 39 40 41. Now if the Queen of Sheba were so much astonished when she beheld and took a particular surview of the order of Solomon's hovse the meat at his Table sitting of his servants attendance of his Ministers 1 King 10.5 what impression ought the consideration of the infinite multitude and various kinds of the Creatures all supplyed out of Gods own store and directed and ordered by his VVisdome to make upon our hearts VERSE 11. LEt the earth bring forth He means Presently as he doth in all the rest of his Commands in his Chapter for God will not endure that the earth should be barren for a moment and withal Constantly not only for the present time but for continuance in all times to come Now we know the earth yeelds nothing but the Matter of the herbs and plants The several forms and shapes of them especially their life is from God who makes the grasse to grow upon the Mountains Psal 104.14 Grasse Or Tender grasse a name which some conceive signifies only such herbs as grow of themselves without seed and then we have here mentioned two sorts of herbs some that spring up of themselves and others that grow of seed which is sowen Herb yielding seed By which when it decayes it self yet the Kind of it might be renewed and continued those are herbs that spring not of themselves but grow only out of seed otherwise there is neither herb nor plant but either bears some seed or hath at least a propagative root which is instead of seed by which it is or may be encreased and multiplyed in the kind thereof as experience shewes And fruit Trees And all trees have some fruit or something answerable to it by which they propagate themselves as appears in those that seem least fruitful as Elms Populars and the like Some think that poysonous herbs and briars and thornes were not within the compasse of this Decree but were the effects of Gods curse on the earth for mans sin Gen. 3.18 Although others more probably conceive that even all these were created at the first and became hurtful only by the curse of God upon man for sin as it happened in beasts which were all made in the beginning but for mans sin of useful and profitable servants divers of them were made untractable and dangerous enemies After his kind That is according to the nature of the plant on which it growes A matter worth our admiration that Trees and Herbs should produce as we see they do every one of them their proper seed nothing like unto the plant it self on which it growes and yet infallibly out of it self produceth such another body of an herb or plant as it self grew upon Whose seed is in it self Not received from another as it is usual in Animals which are propagated by the mixture of sexes whereof one receives seed from the other as we see by experience And it was so Not only at present for the earth was presently cloathed with all variety of herbs and plants but continues so untill this day according to the same Ordinance and Decree of God and shall do to the worlds end VERSE 12. ANd the Earth brought forth Every particular in the Event answers the Decree in every point wherein the admirable and unchangeable order that God hath set in nature offers it self to our consideration First that all herbs and plants having the matter of their nourishment and being produced by the same Earth and cherished by the influence of the same Heavens yet grow up into several forms having their natures and kinds still distinct one from another every several kind answerable to it self in every one of the individuals Secondly all of them grow to perfection and continue the way of their propagation in the same uniform course first the blade then the ear and at last the full and ripe corn in the ear Mark 4.28 The seed falls into the ground and shoots up into a tender grasse that growes into a stronger stemme and sends forth in some a flower
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.
19. ANd God set them The Sun and Moon he means whereof he had spoken before as the words ensuing do evidently declare although it be more then probable that the Stars withall be included as giving some light unto the earth and as it were assisting the Moon in the Government of the Night In the Firmament VVhether he fixed them in several Orbs to be turned about with them as a nail in the wheel or placed them to abide and move therein of themselves as birds do in the Ayr and yet regularly by a proper motion of their own which he might as well give to every Planet as to the Orbe wherein it is supposed to be fixed it s not needful to be disputed at present This only is certain That where God set them there they continue to this day according to his Ordinance Psal 119.91 To give light upon the Earth All that God had decreed was accordingly performed in every particular Only in relating what was done Moses omits one of the uses to which these Lights were designed that they should be for signs as being a use of lesse moment then the rest but howsoever that use also must be conceived to be imployed as being decreed by God as we have seen though it be not here repeated The Observations which might be raised from hence have been handled already VERSE 20. L Let the waters bring forth The word here used in the Criginal can hardly be expressed in any other Language aâ—to the full force of it It implyes as much as to bring forth abundantly but how can the waters which have no life in themselves bring forth living Creatures These words then may be conceived to note not so much either the efficient cause by which the Fishes and Birds were brought forth which is Gods own Decree and VVord or the material cause of which their bodies were framed for neither is water the matter of fishes bodies nor the Aire of the birds though the temper of either of them do most resemble those Elements Onely by those words Let the waters bring forth is noted 1. the places where the fishes are produced 2. There may be implyed their waterish composition in which they much resemble that Element which is Predominant in them 3. There seems to be given to the waters a cherishing Power to nourish maintain them which seems to be far greater then that which the Earth hath to preserve beasts seeing the waters not only nourish the fishes as the Earth doth the Beasts but besides preserves their spawn and so becomes as it were the womb in which it is cherished till it be brought to perfection Nay some conceive that some fishes are bred of muddy waters themselves as Eels and some others although the most kinds of them come of spawn Moving Creatures Or Creeping as some render it Indeedhe word Sheretz signifies any thing that slides away swiftly either without distinction of their motion by steps as Birds fly in the Ayre Fishes swim in the Sea and VVorms and Serpents creep on the Earth or with so insensible a distinction of steps that it is not easily observed as VVeesels and Mise are reckoned amongst creeping Creatures Levit. 11.29 Because by reason of the shortnesse of their feet going so near the ground the motion of their feet is not so much observed as in other Creatures That hath life Or soul The word Nephesh in the Original comes from a word that signifies to Breath which is the first and last act of life Now that fishes too have a breathing life although not altogether after the manner of other living Creatures is not questioned The same word is taken meerly for breath Job 33.4 In this description of the Creation of Fishes and Birds Moses sets before us 1. The Decree and Command of God for their Creation and therein 1. The order in which they were created 2. The manner of their Creation in these words Let the waters bring forth 3. The kindes of the Creatures to be produced Fishes and Birds 4. The Places in which they were either bred or to abide the Waters and the Ayre 2. The Execution or performance of that which was decreed 3. The blessing of God upon the Creatures that were produced In the whole course of this history of the Creation we may take notice how Gods works still go on forwards towards a farther degree of perfection First there is Created the rude masse out of which all the Creatures were made Then the Heavens vast and Glorious Creatures but without Life Thirdly the Herbs and Plants that have life indeed but without motion Fourthly Creatures with Sense and motion but without Reason Lastly Man with a reasonable Soule Created after Gods own Image Out of this Order which the Lord observed in the Creation of all things we may 1. Observe Gods Works alwaies are carried on towards Perfection Observ 1 AS God carried on his Works in the Creation of all things so doth he in the Renovation of them by succesive Generation and propogation of the Creatures in their kinds In the Corn there is first the blade then the stemme after that the eare and then the ripe Corn. In men first a rude masse then a body perfected in all the parts of it after that a living soul exercising it self First in the life of a plant in the womb then of a beast in the infancy and at last of a reasonable Creature in the riper years Thus God dealt in ordering the State of his Church first he trained it up under the Pedagogie of the Law teaching it by figures and shaddowes of things to come and exercising it much in Outward Ceremonious observances Now the vail being removed it is taught by lively Oracles opening unto us at full the body of those things which were shaddowed out unto them under types and figures and exercised in more Spirituall duties Reason 1. Because the state of all things is imperfect at present and is therefore both capable of farther degrees of perfection and firt to be brought thereunto that God might have this honour ascribed unto him that his work is Perfect Deut. 32.4 2. That men by the several steps of the perfections of the Creatures which are found in one above another might at the length ascend up unto God in whom all perfections are to be found Let it both Quiet and Raise up the Spirits of Gods Servants when they look upon their present imperfections both in knowledge and every grace 1 Cor. 13.10 Seeing 1. God Himself hath undertaken the work of our Renovation who having all Perfections in himself can easily perfect what he hath begun in us 2. And will do it partly to make good his promise Phil. 1.6 partly to the end for which he hath ordained us that we might be without blemish Eph. 5.17 As well that the Excellency of his work in us might appear as also that we might by that means be fitted to enjoy an Holy and Everlasting Communion
are all of them perfect in their kind 3. In relation to the rest of the Creatures unto which they are profitable and serve for some use or other especially unto men which if we discern not we must impute to our Ignorance and if insteed of usefull Instruments they prove dangerous or hurtfull unto us we must lay the blame upon nothing but our sin Let us herein set Gods VVorks before us for our pattern let us put our hand to nothing but that which may find and approve and delight in as good such let all our thoughts our words works be yea even our very sports pastimes all of them ordered by a right rule and directed to some profitable end for the good both of our selves and others especially seeing we know we must passe an account of them before God hereafter The last Considerable circumstance in the Creation of Fishes and Fowls is his blessing for increase and propagation wherein may be considered both the blessing it self in their increase and multyplying all of them in their severall kinds and the measure of it till they filled the Sea VERSE 22. ANd God blessed them Not declaratively as Isaac and Jacob blessed their Children nor Petitionally as Rebech's friends blessed her Gen 24.60 And as they blessed Ruth cap. 4.11 12. But effectually God decreed and bestoed a blessing upon them to make them fruitful But why are the Fishes and Fowles blessed and neither any Creature that was made before or the Beasts that were Created after them Questionlesse God blessed them too that is both decreed their Continuance in the Natures and Uses and ordained the propagation of them in their kinds as many of them as needed to be multiplyed as the Herbs and Plants and Beasts So that the question cannot be why God did not blesse them but why Moses passed over their blessing in silence which it were too much boldnesse curiously to inquire after Although we may see some probable ground why Gods blessing upon Fishes and Fowles is expresly mentioned for the largenesse of it for no Creatures multiply faster then fishes and fowles As likewise that the blessing upon man is expressed for the eminency of his person the blessing upon other Creatures he leaves us to suppose but forbears to mention for brevity sake Saying Not that God uttered the Blessing vocally especially to the Fishes and Fowls that could not understand it but that he decreed and willed it only God then having created the Fishes and Fowls that they might be continued in their kinde bestows upon them this blessing of fruitfulnesse Whence 1. Observe Fruitfulnesse is a Gift bestowed onely by God himself Observe 1 ESpecially the fruitfulnesse of men for the fruit of the Womb is his reward Psal 127.3 Whence it was promised to Abraham as a special blessing Gen. 13.16 and 22.17 Yea the fruitfulnesse of the Earth and cattel is a gift from him alone it was Gods prospering Hand that Isaac had an hundred fold encrease of that which he sowed Gen. 26.12 Wherefore he promiseth it Deut. 7.13 and bestowes it on men especially Psal 113 9. And withholds it at his pleasure Gen. 30.2 As he doth from the Earth and cattel as appears by the Curses threatned Deut. 28. and Levit 26. Good reason it should be so both that the greatest of all outward blessings that can be bestowed for increase is the riches of the world might be reserved in his own hand that for them men might honour and serve Him And secondly because both Creation and Propagation which therefore is called Creation Psal 104.30 are both the effects of the same power and Consequently can be bestowed by none but by God alone Let all men then seek the blessing at Gods Hand by prayer the fruitfulnesse of our bodies as Isaac did Gen. 25.21 and Hannah 1 Sam. 1.27 And expect it from him by Faith with Abraham Gen. 15.6 And the fruitfulnesse of our grounds and cattel promised to us in a course of Obedience Deut. 28.5 And return all the praise and thankfulnesse for such mercyes to him alone as Jacob doth Gen. 33.5.11 Which his people were Commanded to do in offering the first of all their increase to Him accounting the fruitfulnesse of all things amongst his gifts and wonders as David doth the framing of his body Psal 139.14 The name Blessing both here and in many other places of Scripture is taken for the blessing of fruitfulnesse as if that were the most eminent of all Blessings Whence 2. Observe Fruitfulnesse in the Creatures is a speciall blessing of God upon them Observ 2 IT is indeed a blessing of the same nature with many other blessings in outward things such as God for mens sins may justly turn into a Curse as he threatens wicked men that they shall be fruitful to their own judgment either bringing forth children to the murtherer Psal 9 13. or wicked children to their own shame Prov. 10.1 Or perhaps to the hazard and losse of their own lives as it fell out to Senacherib 2 King 19.37 But yet in it self a special blessing As yielding unto us 1. That which is of greatest value on the Earth living Creatures which in a due estimation are more worth then all dead treasures 2. A blessing of that nature that by it the Earth subsists which would soon decay if by propagation and fruitfulnesse of the Creature it were not preserved and renewed from day to day Yea by the fruitfulnesse of the soil the King himself is supported Eccl. 5.9 Esteem it so not only the fruitfulnesse of the fields when they fill our Garners with their increase of which the Fool made so much account Luk. 12.19 Or of our flocks when our sheep bring forth ten thousands in our streets Psal 144.13 But much more the fruitfulnesse of our own bodies when our Children stand like Olive Branches round about the Table Psal 128.3 Our Sons are like plants grown up in their youth and our Daughters as Corner-stones polished Psal 144.12 It is in comparably a greater blessing to be the Father of Many Children than to be the Lord of many flocks Let us never fear as most worldly men do that they will begger us he that gave them life will not fail to provide them food and he that bestowed on them their bodies will give them cloaths to put on No man was ever beggered by his Children but such as breed them up to be unprofitable both to themselves and others God would have the Sea stored and filled with fishes and yet he Created not at the first so many as might fill it at that instant no more then he furnished the Earth with men and Cattel but appoints that to be done in time by a suckessive propagation and multiplication of the Creatures thereby in their several kinds whereof themselves must be the Instruments Whence 3. Observe Though the blessing of Propagation be from God alone yet it pleaseth him to make use of the Creatures as
the earth Which the Holy Ghost is pleased to set down 1. For our greater assurance as it is usual with men to do in their Conveyances for avoiding of questions and doubts that might arise 2. To raise up our hearts to greater admiration of the largenesse of Gods bounty unto man by taking notice of all the particulars contained under this large Grant thus distinctly set before our eyes Whence 13. Observe Gods Blessings upon his Children ought not onely to be remembred in General but to be recounted in Particular Obser 13 THus Himself sets them forth unto his Church Psal 78. 105. And thus the Godly not onely summe them up in grosse as Psal 18 but besides upon Particular Mercies or Deliverances both He and others compose divers Psalms This indeed is a way of singular Use as well to affect our hearts the more feelingly with the sweet taste of the variety of so many mercies of severall kinds which withall work the deeper impression because Particulars are nearer to Sense which most works upon the Affections than Generals are As besides to strengthen our hearts to a more Firm and Constant dependance upon God in Particular Cases wherein our Faith usually most wavers when we remember that we have had experience of Gods favour towards us in the like in times past As David remembring Gods mercy in his former deliverances from the Lion and the Bear assures himself of prevailing likewise against Goliah 1 Sam. 17.35 Let it serve for a Direction to every Godly person to take notice of and to lay up in our hearts the remembrance of Gods mercies towards us particularly and distinctly Whether they be outward and Temporal Blessings in supplying our wants daily in giving food and rayment and houses to dwell in delivering us from outward dangers sometimes restoring and alwayes preserving our health and giving us peace and liberty and the like or greater mercies in spiritual things in pardoning our sins guiding us by his Counsel preventing our slips recovering us from our back-slidings supplying us with strength in our soules such examples we have laid before us Psal 103.2 3 4. 107.8 15 21 32. And hereof the Psalmist makes special Use for the bearing up of his fainting spirit Psal 77.11 And it 's an exercise as needfull upon all occasions when we have fresh experiments of mercies received so to be constantly performed on the Sabbath day set apart of purpose to be a day of rejoycing in God for his mercies to his Church in general and to our own soules in particular VERSE 27. SO God created That is as he had resolved and decreed so he did and it is observable that the word Created is thrice repeated in this Verse Perhaps to make man the more sensible that he as well as the rest is but a Creature howsoever made little lower then the Angels and crowned with honour and dignity lest any man should think of himself above that which is meet Or it may be withall to make the deeper impression of Gods goodnesse that made him so excellent a Creature as he is In his own Image Such an Image as is expressed in the former Verse in which he carried the likenesse or resemblance of God which though it be not here repeated must be supplyed out of the Verse precedent In the Image of God These words are added both to take away the Ambiguity of the former expression wherin that clause his own being appliable either to God or Man that the mind of the Holy Ghost might the more clearly appear he addes that he was Created not after Mans own Image but after the Image of God and which is more probable to fixe our hearts the more fully upon man above all other Creatures that was made like unto and after the Image of God himself Male and Female That is both Sexes the man in the manner and of the Matter after mentioned and the woman in the manner and of the Matter expressed in the Chapter following And but one of either Sex as the Prophet testifies Mal. 2.15 as a Cake of bread and a flaggon of wine 1 Chron. 16.3 is said to be but One cake of bread and one flaggon of wine 2 Sam. 6.19 as the Original hath it What God intended and resolved to do we have seen whatsoever he purposed he performs in all things as he intended Whence we may 1. Observe Gods Purposes and Promises are all of them Yea and Amen Observ 1 SEE Observation 6. on Vers 3. and Observ 1. on Ver. 7. The often repetition of this speciall honour which God put upon Man expresly mentioned in the former verse and twice repeated here of the Image of God in which Man was Created gives us just occasion to 2. Observe Gods Special and more Eminent Favours ought to be seriously Weighed and often Remembred Observ 2 THis was the occasion of Composing and was the subject of divers Psalms left upon record in Scripture as that of Moses Exod. 15. upon the deliverance of the Children of Israel at the Red Sea of Deborah Judg. 5. upon the like occasion Of Nannah 1 Sam 2. when God had given her a son And of the blessed Virgin Lake 1. For the same End God was pleased to Ordain the Sabbath that it might be the employment of his Children to exercise themselves in the meditation of Gods great Works in the Creation Conservation and Redemption of the World and the Sacraments to preserve in the hearts of Men the fresh Remembrance of the Sacrifice of Christ and the benefits purchased to the Church and to our selves in particular thereby In Mans Creation we have speciall mention made of the distinction of the Sexes of Man and Woman and it is affirmed That God both Created them and distinguished them by their Sexes he made them Male and Female both their Persons and the distinction of their Sexes were his work Whence 3. Observe The Distinction of the Sexes of Man and Woman is Ordained by God Himself Observ 3 THis Truth our Saviour attests Matth. 19.4 That he that made them at the first made them Male and Female which distinction as he made in Nature so he appoints in his Law to be manifested in the difference of their garments Deut. 22.5 It is true that he observed the same rule in making other Creatures though it be mentioned onely in the Creation of Man Whether it were to draw us to the more serious consideration of the Work it self by reckoning up so many particulars in relating the History thereof or to teach man being of the worthier Sex not to despise the woman as the weaker vessel and the woman not be displeased with her condition though she be inferiour in sex seeing God that gave them their being gave withall and appointed that distinction in their Being or for any other end it is not easie to determine VERSE 28. ANd God blessed them and God said The Name of God twice mentioned expresly in this place which
to them nor any thing without blemishing them taken from them Eccl 3.14 Let it be our endeavour to imitate God as far as we may so to walk that our works every one of them a part and our whole way considered together may all appear to be good answerable one to another in Order and Proportion so that our whole conversation may be approved as a perfect frame of unblameable holinesse There are amongst Men that do some things well to which their ordinary and constant carriage is not suitable The difference between the works of a godly Man and an Hypocrite appears most in this An Hypocrites work is best considered apart a good Mans works are best and most approveable when they are laid together Thus have we the History of the Creation of the world a short record of a wonderfull glorious work which being laid before us in so sincere and brief a manner requires the more serious meditation and examination of the particulars therein expressed The rather because it gives us a true mirrour both of God Himself appearing in his infinite Power Wisdom and Goodnesse and of the Creatures nothing in it self till God gave it a being and being now what it is meerly by his gift and goodnesse In the right knowledge of these two main heads are included the grounds of all true Wisdom To look back therefore and to take a view of the principal scope at which the Holy Ghost aimes in the description of the Creation of the World we may find therein set before our eyes 1. In God the Creator of all things 1. His Eternity who if he had not been before the World and consequently before all time which began with the world could not have made it 2. His Power in Creating all things 1. Of nothing 2. By the Word alone 3. Many of them of Vast and almost infinite extent as the Heavens Stars Earth Seas and some other Creatures of almost incredible bignesse 3. His All-sufficiency manifested 1. In Creating such infinite Variety of so many sundry sorts of Creatures 2. And in affording them all even the basest amongst them such plentifull provision for their maintenance 4. His Goodnesse and Perfection appearing in his works which taken severally or together were found to be exceeding good in their mutuall correspondency and uses to which they are assigned 5. His Faithfullnesse who both performed and made good all that he decreed and setled all things that he made in such sort that they continue to this day according to his Ordinance 6. His Wisdom discovered in the excellent order of all his works and in their fitnesse for their several ends and services for which they were appointed 7 His loving kindnesse to Man above all the works of his hand whom he Created after the most exact pattern even his own Image and likenesse advanced to be the Lord over all the works that he had made and furnished with infinite variety of provisions both for necessity and delight II. In the Creatures made by God is manifested their vanity and weaknesse which 1. Were 1. Nothing till God gave them a Being 2. A Rude unformed and imperfect Masse when they first began to Be. 2. Are 1. Perfect in deed in their kinds and measure but neither in all kinds of perfections which are not to be found in any one Creature nor in those they have but in a weak proportion infinitely short of those absolute and boundlesse perfections which appear in Him that made them 2. Not subsisting in themselves but in God that made them in whom they have their Being and Motions without whom they must speedily be resolved into Nothing as they were nothing at the first 2. Base 1. in their Original being all of them drawn out of a confused Masse without any form at all and the most of them out of the Earth and waters the basest of all Elements 2. In the means of their support for the continuance of their being which are both Base like themselves and supplied unto them from day to day So that we may conceive that in recording and setting before us the history of the worlds Creation the Holy Ghost may aime at three things 1. To settle our hearts in a right judgment of the emptinesse and consequently of the Insufficiency of all the creatures that none of us may rest our selves upon them which being considered a part from God are Nothing and consequently can do nothing and are therefore neither to be entertained with any extraordinary affection nor sought after with any great care or desire nor much lesse to be rested on with any firm Confidence 2. To fill our hearts with the Apprehension and Meditation of Gods infinite Majesty Glory Power Wisdom All-sufficiency Goodnesse and Truth 1. That we may in our hearts advance and lift him up alone casting down all his workes at his feet and we may be still kept in a reverend awe and fear of him 2. That we may be quickened to all duties of obedience serving that God with all our hearts and that with chearfulnesse by whom we are and from whom we have received such an advancement to be made after his own Image and appointed Lord over all the works of his hands and do daily receive such a liberall supply of all needfull meanes for the comfort of our lives 3. That we may be brought to stay our hearts upon God alone as being both able to provide us all things seeing he made them al and Faithful and True to support us and do us good as a faithfull Creator and therefore cannot but take care to preserve all that he hath made lest he should have made any thing in vain 3. To direct us in the Use both of our selves and the rest of the Creatures what to aym at which is indeed chiefly the advancing of Gods honour In and By them when we discover those glorious Attributes of his Wisdom Power and Goodnesse appearing in the Creation of all things and sustaining them and upon all occasions speak of them to his praise But withall the directing of our selves and all the rest of the Creatures in our power to the preservation of Community which is one of Gods Speciall Aimes in making all the Creatures serviceable one to another and all of them to Man and in charging him with the care and oversight of them all that so they might be the better carried on to that general End whereunto God had ordained them So then a man aiming only at himself or using the Creatures only for the service of himself without relation to the Community perverts the whole Course and Order which God hath set in Nature than which nothing can be more directly opposite to Gods Mind and Will more Injurious to the Creatures or unprofitable to our selves whose good is included in the Common good of all that God hath made FINIS A COMMENTARY upon the Second CHAPTER OF The First Book of MOSES Called GENESIS The Second Book
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
with those bodies of ours on which he bestowed so much workmanship possessing our vessells in holinesse and glorying neither in our strength nor beauty but in him alone that made us for his own honour and service Now after God had thus curiously framed mans body he became not a living soul untill he himself breathed into him the breath of Life Whence 3. Observe The soul of Man by which he lives comes Immediately from God Himself Observ 3 SO Solomon tells us that God gave the Soul Eccle. 12.7 or made it as it is expressed Jeremy 38.16 And whereas the Body is supported by Meanes and the help of the Creatures the Soul is supported without meanes by the immediate Hand and Power of God Himselfe And comming Immediately from God carries the most lively Resemblance of his Image as we have seen already 1. Let our soules seek unto him who gave them and serve him as we are directed 1 Cor. 6.20 1. Praising him with all that is within us Psalme 103.1 2. Submitting all the Abilities of our souls to be guided by his Spirit that we may be led by it and walk in it 3. And labouring with all our endeavours to lay hold on Heavenly things whence we had our Originall forgetting the things that are here below Col. 3.1 2. Lay hold on this as a ground of special Comfort that which God hath given more immediately he will certainly most carefully preserve and provide for as it appears he hath done by redeeming the soul from hell and purging it from sin by the blood of his own Son and adorning it with the graces of his Spirit and reserving it hereafter to enjoy his presence and there to be satisfied with his Image The manner of Gods uniting the soul unto the body the Holy Ghost expresseth by the phrase of breathing which besides that it points at the secret way of infusing the soul as Elihu testifies that the Breath of the Almighty gave him life Job 33.4 withall may imply the weak band of Conjunction of the soul unto the body so often mentioned in Scripture that our breath is in our Nostrils Whence 4. Observe The life of Man consisting in the union of the Soul with the body hath but a very weak foundation Observ 4 THough the soul it self be of a durable substance ordained by God unto Eternity yet it dwells in an house of Clay founded in the dust supported by meanes which perish with the using and the breath which soders both together is in the nostrils Isa 20.22 to be blown out at one puff which when it is gone they turn to their dust again Psal 104.29 Let it move us in the whole course of our lives to passe the time of our dwelling here in fear having alwaies our Lamps burning and our loynes girt Luk. 12.35 ready to remove hence whensoever God shall call us 2. Ceasing our immoderate care for outward things Luke 12.20 Which are in themselves of short continuance and from which we may be taken we know not how soon 3. And endeavouring to make sure of a state of continuance a Life that is hid with Christ in God 4. Forbearing any dependance upon or fear of men as we are advised Psal 146.3 4. Who cannot long continue to do us either good or evil The body of man which God had framed of the dust was in it self but a lump of Earth 〈◊〉 because though it had the shape of a man yet it wanted life but when God had breathed into it that breath of life then man became a living soul and not before Whence 5. Observe The life of man is only by his Soul Observ 5 THe Breath of the Almighty that is the soul inspired by him is that which gives us life ar Elihu speaks of himself Job 44.4 Wherefore in many places of Scripture we find Life and Soul put one for another as Gen 19.17 That which we render life is Soul in the Original upon the same ground a Living person is frequently in Scripture called a soul because every man lives wholly by his Soul Let every mans Soul be his chiefest care by which we live at present and in which we live Eternally get it clearsed by Christs Blood renewed by his Spirit beautified and adorned by his Graces and assured of enjoying his Glory unto the hope whereof we are called But Beasts we know have souls as well as Men Yea and their soules are called spirits too Eccl. 3.21 yet beasts are no where termed living soules as men are Partly because beasts have a life of a lower and baser Condition as being wholly drowned in the grosse matter of the body and exercised about that alone and partly because their soul dyes together with their body and goes downwards as Solomon speaks Eccl. 3.21 that is perisheth as the body doth which turns to the Earth Whence 6. Observe There is none worthy the name of a Living soul but he only that lives by a Reasonable Soul Observ 6 NOw amongst them whereas men by nature have reasonable souls yet that being so Corrupted that their Reason serves them to no other use then to guide them according to sense howsoever amongst men they are accounted living soules the Spirit of God esteems them amongst bruit beasts Jude 10. Dead while they live 1 Tim. 5.6 Living indeed a Natural life but Spiritually dead as being cut off from Christ who is the fountain of true life yea twice dead and plucked up by the roots Jude 12. as being guided and carried on only by sensual lusts and desires after the manner of a beast Let it then be every mans care and endeavour to live as a man that is as one Created after Gods Image whose soul and the motions thereof ascend upwards and not downwards to the things below Col. 3.2 and therefore unworthy to be embraced by the Soul which is from above lest the man dye while he lives and that not only for the present but for ever VERSE 8. VVHat right God had to dispose both of Man and of all the rest of the Creatures as being all of them the Works of his Own Hands we have seen already He that gave them their Being when they were not and still supports them now they are hath undoubtedly just right to Order them according to his own Will Now how God Disposed of the Man that he had made what laws he gives him and how far he limits him in the use of the Creatures the Holy Ghost relates to the end of the seventeenth Verse of this Chapter in which we have laid before us Gods Direction First for mans Employment Secondly for the Use of those Creatures which he allowes him In the Law given to Man for his Employment are expressed 1. The place where he was to reside and exercise himself Paradise a Garden of Pleasures 2. The Employment it self which was to Dresse and Keep it In the Description of the Place where the Man was to reside and be employed
be a snare unto them and that which might have been for their prosperity a trap Psal 69.22 Casting justly upon them the fury of his wrath while they are about to fill their bellies Job 20.23 Secondly to such as wholly sequester holy meditations from the ordinary imployments in their outward affaires confining them to the Church and the Sabbath or to the hours of their weakly and unconstantly performed devotions as if our Particular and Generall callings were things distinct and not Subordinate whereas a Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Negotiation ought to be still in heaven Phil. 3.20 even while he is busie about the things here below Now if we conceive these Trees to have been planted in the middest of the Garden which as hath been said this relation must necessarily imply we cannot but conceive that the reason why they were there placed was that they might be the more often in the view of our first parents which way soever they went either to take their food or to go about their imployment Whence 7. Observe Gods Commandements ought to be still in the view and before the face of his Children Observ 7 TO this end God appointed his Children to put blew Ribands upon the fringes of their garments that they might put them in mind of Gods Commandements Numb 15.38 39. And for the same end to write the law upon the posts of their Houses and on their Gates Deut. 6.9 That it might be unto them as a signer on their hands and a fronlet between their eyes Thus the Prophet David professeth that Gods Judgments were alwaies before him Psal 18.22 his meditation all the day long Psal 119.97 As it is a mark of a wicked man that His commandements are behind his back Psal 50 27. where he may never see nor think of them This careful observance and casting our eye upon Gods Commandements is first unto us of absolute necessity as well because they are our Counsellers to advise with upon all occasions Psalme 119.24 and our light to walk by verse 105. As also because our waies are full of turnings aside and therefore we may easily erre yea and dangerously unlesse we have that to guide us and besides our corrupt lusts are still at hand to pervert us which cannot be checked by any other bridle but the Law Secondly it much advanceth the Honour of the Law when we so carefully take heed to it and of God Himself when we make his directions our continuall care and observation Those Trees which God ordained to this Spirituall use to mind our Parents of their dutie and to strengthen their Faith were of the same Nature if not of the same kinde with the rest of the Trees of the Garden as the Sacramentall Elements with us appointed by our Saviours Institution are such Water and Bread and such Wine as we do or may employ to ordinary or common use Whence 8. Observe It is usuall with God to teach his Children by things of ordinary and common use Observ 8 THus our Saviour in teaching Nicodemus speaks unto him Earthly things John 3.12 From which in preaching he takes most of his Similitudes as from Sowing Planting Building Cloathing Food and the like And this he doth 1. In compassion of our weaknesse stooping low unto us because we cannot ascend up unto him nor easily raise up our earthly minds to comprehend and behold Spirituall things in their own nature unlesse they be shaddowed unto us by things that are Earthly 2. That by resembling those Spirituall things by Earthly he might acquaint us with the right use of those things which are subject to sense which is to raise up our hearts to the contemplation of things that are above sense 3. That we might have Monitors and Teachers in every place in every Object of sense in every imployment that we take in hand 4. To affect us the more with Spirituall things by representing them unto us by the objects of sense which are most apt to work upon our affections Let us make use then of those things which are of ordinary use to raise up our hearts to heaven by meditations and by them teach and instruct our Brethren as a way most easy both to the Speaker and Hearer and most profitable and lastly ordained by God Himself who hath not onely imprinted some resembances of Spirituall things upon those which are Naturall but hath set us this taske to study Spiritual things in the Book of Nature and to ascend up to Heaven by these things on Earth Neither is it any more disparagement to Gods Wisdom to be shaddowed out by common and ordinary things then it was to our Saviour to be cloathed with our flesh the Glory of both easily shining out through so grosse a Vaile to all that have eyes to behold it It had been enough for God to give Adam Life but He is pleased to ingage Himself by his promise to continue it unto him and to confirm his Promise by his Seal in this Sacramental Tree of Life Thus is he pleased to abase Himself to be obliged to his own Creature Whence 9. Observe God is contented not onely to do us good but besides to engage himself thereunto by his Word ratified by his own Seal Observ 9 THis Truth He hath manifested to His Church in all ages still multiplying his Promises to his People confirming his Promises by his Oath and ratifying both by the Sacraments which are his Seales This indeed God may well do seeing his Purposes Word and Seal are all alike certain and infallible in him Seeing his Will to do us good flowing from his Love and aiming at his glory bindes him as firmely as any promise can do and in respect of our weaknesse it is Convenient that by two immutable things in which it was impossible for God to lye we might have strong consolation Heb. 6.18 Then must mans unbelief be utterly inexcusable as being 1. Causelesse as having such infallible grounds of assurance and 2. Joyned with much contempt of God and Unthankfulnesse in sleighting His free offer of Himself and his Love unto us and manifesting his Unfained desire of our good and for that end abasing himself out of compassion to our weaknesse so low as to engage Himself to his own Creatures 3. And in effect it implyes the denying of his Truth when we refuse to give Credit to His Word The Tree of Life as hath been intimated was unto Adam the Seal of Gods Promise of the continuance of his Life both Present and Future under the Condition of Obedience to his Will in taking that for his rule in directing him what to choose and what to forbear Whence 10. Observe Both the continuance of Present and hope of future Life as they are Gods Gift so they are assured by his Promise Observ 10 THat Life as it is onely in him Originally so from him is communicated to his Creatures is unquestionable so that mens Life and Breath is truly said
did Whence 4. Observe Man may lawfully use that Power over the Creatures which God Himself hath put into his hand Observ 4 IF Joseph might use the power which Pharaoh gave him over his Subjects Gen. 41.45 much more may men make use of that power which God hath given them seeing he hath in his hand power over all his own works which therefore he may bestow where he pleaseth and is pleased to bestow on men for the farther magnifying of his goodnesse and favour towards them Only seeing it is a Power which we have not by our own right but by deputation from him in whom it is founded originally our care must be to use it within the bounds limited by Him who gave it not vainly for ostentation but Soberly and Moderately and to the ends for which it is given which must not be so much for the advancing of our selves as for the good of the Creature But why did not God give the Creatures their names himself seeing that power was Originally founded in him and seeing He best understood the Nature of every Creature and consequently could best fit them with names suitable thereunto The Reason we have partly seen And may hence 5. Observe God is pleased to honour men so far as to employ them in many things which of right belong unto and might be done by Himself alone Observ 5 THus whereas it is his Spirit by which the face of the earth is renewed Psal 104.30 that is by which all Creatures are propagated in their kinds yet he is pleased to make use both of men and beasts as his Instruments in their propagation And whereas he only governs the World in Righteousnesse yet he makes use of men in the Government thereof whom he sets upon his Throne Graces with his Titles and arms with his Scepter as although it is he alone that is the Shepherd of Israel Psal 80.1 yet he sets up David his servant to feed Israel his Inheritance Psal 78.71 yea in things spiritual although all are taught of God Isa 54.13 yet he committed the dispensation of his Word to the Tribe of Levi and his Ministers that succeed them to teach Jacob his Judgments and Israel his Law Deut. 33.10 Insomuch that he gives them the title of Fathers unto such as are begotten anew by the Gospel 1 Cor. 4.15 although the work of Regeneration be the Effect only of his own Spirit And this he doth 1. To encourage men to his service in honouring them so far as to make them his follow-workers 2. To unite men the more in love one to another 3. To encrease their reward hereafter by the faithful employment of their Talents for the advantage of their Master from whom they received them Matth. 25.21 23. VERSE 20. ANd Adam gave names An evident Argument of Incomparable Wisdom in him who understood their natures at the first view better then we do now by all our observation after so large experience and was able at an instant to find out fit names for them whereas the finding out of apt names and terms in Languages requires much Judgment and Learning This Wisdom seeing it was not gotten by use and experience must necessarily be infused immediately by God Himself To the Fowl of the Ayr and to every beast And to them only For neither could the Fishes of the Sea be brought to him without a miracle neither was it to any purpose for Adam to seek for a companion for himself amongst them which could not live with him in the same Element But for Adam was not an Help found Neither in Gods Judgment nor in his Own who the more he considered and knew of the nature of the Creatures the more unfit he found them for his Society for which he easily found that God had never Created them It is true that they were and might be useful to him some other way as they are now unto us many wayes according to the several abilities which God hath given them But for Propagation which could not be but by another Sex of the same Nature with Man or for continual and comfortable commerce they were utterly unfit so that there wanted another helper to Man then was to be found amongst any of those Creatures that God had yet made In that none of those Creatures which God had made for other Ends was fit to be an Helper and Companion for Adam we may 1. Observe No Creature Can or Ought to be applyed to any other use then that for which it was first Created and Ordained by God Observ 1 EIther in that disposition or fashion that God hath given them in their Creation as the Earth to stand still the Waters to flow the Heavens to move Men and Beasts to walk and Birds to flye c. Or in such alterations by the Art and Industry of men as God hath made them capable of As Iron and Steel to cut silver and brasse to give a found barren ground to become fruitful by manurance the Stock of one plant to nourish the Graft of another and the like Beyond which they cannot be carried by any Art or Labour of Man who cannot make straight that which God hath made crooked Eccl. 1.15 That whatsoever God hath made might be for ever so that nothing might be put to it nor any thing taken from it Eccl. 3.14 And thus it must needs be 1. Because he hath made all his works in Wisdom Psal 104.24 and to alter them from what they were first appointed were to make them worse 2. That Gods Soveraignty may be acknowledged when the Rule and Law which he hath given the Creature remains unalterable when all things continue according to his Ordinance Psal 119.91 that all flesh may fear before him 3. For avoiding Confusion which must necessarily follow by mens altering and changing of all things according to their own pleasure which alters every moment Who are they then that alter the Natural use of the Creature into that which is against nature as the Apostle instanceth in one particular Rom. 1.26 seeking Stability in Uncertain things Inward content in Outward things which were never ordained to fill the heart Eccl. 5.10 Good in Evil and the like Whereby 1. They endeavour to Crosse the Law that God hath set in Nature 2. Abuse both the Creatures and the Power that he hath given man over them 3. And failing in their end at length shew themselves fooles in striving against the stream More particularly to take the words Positively as they are laid before us That none amongst the Beasts or Fowles could be found to be a fit companion for Man We may 2. Observe Beasts are not fit nor can be made Comfortable companions for men Observ 2 AS wanting the meanes of Commerce both by Reason and Speech and having nothing to speak of common with men if they had them both neither in their Chief Employments wherein they are or ought to be exercised nor in the Rules by which they
usually receives advice or is perswaded by any person of whose sincerity and true affection towards him he hath any cause to doubt Satan first traduceth God himselfe for dealing unfaithfully with man and beguiling him by a false shew of liberality when in the mean time he withheld from him the only meanes which might make him truly happy under a severe interdiction and threatening the penalty of death if he medled with it Now commonly either men are indeed or at least desire to be thought free from those evils which they charge upon other men Again we do not manifest the sincerity of our affection towards others in any thing more then in our careful endeavours to prevent other mens impostures who seek to beguile others by discovering unto them the snares that are laid for them or injuries that are done unto them which good office the devil comes to performe unto the woman in this place Secondly to make yet the fairer shew of the sincerity of his affection to man the divel proposeth such a good unto the woman as seemes meerly to have relation to her only without any manner of respect unto himselfe who gives the advice for what advantage might the woman probably conceive that Satan might make unto himself if the woman should be as God Thirdly to approve his sincerity yet the more in this particular he chargeth God in effect with the contrary practice For to say that God interdicted to man the eating of the tree of the knowledge of good and evil because it would make him as God is in effect to say that he withheld this tree from man for his own advantage namely that he might excel alone and that none might share with him in his honour So then if God manifested his insincerity to man in denying and withholding from him that which might do him most good then doth Satan approve the sincerity and uprightnesse of his heart towards man in shewing him the way to attain that happinesse without any respect at all to his own advantage The third thing by which Satan labours to win credit to himselfe is by endeavouring to gain the reputation of wisdome an ability absolutely necessary to any person that takes upon him to give advice to another the opinion whereof prevailes much with him that is advised to give eare unto the counsel that is given him Now it is no marvel if Satan made shew of wisdome and much knowledge if we consider what a large measure of understanding is yet left in those damned spirits even since their fall though it be exceedingly empaired thereby Now it could not but breed in the woman a great opinion of Satans wisdome and extraordinary knowledge when she heares him speak of things altogether unknown to her as namely of evil of which she had never heard before but much more when he comes to set out that hidden vertue of the tree and that strange property which he affirmed it had to make one wise like a God But above all this when he seems to dive so subtlely and deeply into Gods secret counsels and to discover so strangely his very thoughts and intentions and to lay open all his secret drifts and policies which Solomon affirmes to be a marke of a man of great wisedome and prudence Prov. 20.5 Of Satans third practice his endeavouring to take away from the woman the terrour of the Curse threatened by God if she brake his Commandment By abasing and lessening of the value of the gift which God had bestowed upon man in planting for him and bestowing freely on him that Garden of delights and thereby weakening the opinion that she had conceived of Gods love so largely expressed in that great gift it cannot be questioned but Satan had well nigh loosed the strongest band by which her heart was knit unto God There remained yet behinde another cord which might withhold her from a total Apostasie from him namely the terrour of that fearful curse which God had threatened to lay upon man if he should transgresse his Commandment which the devil finding no meanes to loose and untie makes no more ado but cuts it quite in sunder That God himself had denounced this curse was so evident that it could not be denied Eve herselfe as it is most probable or at least her husband had heard it from his own mouth of the sense of the words there could be as little question they were so plainly and perspicuously delivered that they admitted no doubtful construction As impossible it was to question Gods Power to execute and inflict that curse which he had denounced It must needs be granted that he who had giuen life could much more easily take it away at his pleasure wherefore there was no other way left unto Satan but to affirme boldly that God never intended to execute what he had threatened but that he gave that terrible threatening only in policy for another end of his own Now to make this seem the more probable to the woman Satan layes before her these two grounds which the woman might probably conceive to be manifest truths First he confidently affirmes that God very well knew that the fruit of that tree had no power to work any such effect as to kill those that should eate it Nay on the contrary that he knew as well he might seeing he that made the tree could not be ignorant of the vertue which he had given it that this tree and the fruit thereof had a farre other operation that in stead of killing and destroying it had a wonderful vertue to do good to such as should eate of it yea to bring them the greatest good of which man was capable even wisdome and understanding such as might make them matches to God himself Secondly he suggests that although God knew this yet it was no marvel though he concealed it and to that end threatened them with death if they adventured to taste of the fruit of that tree as well knowing that if man by eating thereof attained to such a measure of wisdome he would become in a sort Gods equal who should thereby lose that honour in which he so much gloried of excelling alone Thus he tells Eve in effect that God did but delude them with a feigned terrour and that also meerly in policie out of an ambitious desire to preserve his own glory of excelling alone for which end it was that he kept under all his creatures as it were in a kinde of bondage and base subjection These two strange assertions the devil layes down with great confidence being such as although they were not easie to be contradicted upon any manifest evidence yet were impossible to be proved by any convincing argument Wherefore after his usual custome putting on a bold face he supports them meerly by his own confident Assertion affirming not only that it was true which he had informed but that God himself knew it to be true laying his own credit to pawne for the
justifying of what he had spoken and offering it to be tried by experience and that out of hand One day he tells the woman would evidently by proofe make good all that he had affirmed By these weak suggestions having no ground to support them but only the credit of a liars word Satan having now engaged the womans affections easily removes from her heart the feare of Gods just indignation which the apprehension of that terrible curse threatened by the Lord himself with his own mouth had setled in her heart before Of Satans fourth practice to fasten mans heart to dependance upon the creature after he had drawn it away from God That it concerned Satan if he intended to hold on man in a resolved Apostasie from God to fasten him to a dependance upon the creature that he might have no cause to look back unto God any more hath in part been intimated heretofore That truth is founded upon this an unquestionable maxime that no creature nor consequently man hath sufficiency in and of it selfe and consequently being naturally carried on by a constant desire after its own good cannot possibly be at rest till it meet with some meanes from which it may receive a supply of that which it wants in it selfe Man therefore being a reasonable creature and consequently by the benefit of his understanding sensible of his inability to subsist of himselfe by a principle which God hath planted in nature must of necessity put forth his desires after something out of himself to lean unto from which he may have his wants supplied and when he hath found it to adhere unto and depend upon it Now then Satan having already perswaded the woman that God did but delude her and meant her no good and therefore was not any further to be depended on especially for that good which she now wanted and which was most proper to her nature the knowledge of good and evil the meanes of attaining whereof he had interdicted her under a fearful curse In the next place takes upon him to discover to the woman another and that a more easie and certain meanes of furnishing her selfe with that which God held and kept from her and thereby raising her selfe to a more excellent condition then that which God had bestowed upon her This saith he the fruit of that tree which you are forbidden to touch as you say will furnish you withal Thus Satan deales with Eve as subtile men use to do when they intend to break off a treaty of marriage they set another match on foot rather as those that endeavour to draw away a mans heart from his own wife they entangle him in the love of a strange woman Withal Satan well knew that mans dependance upon God necessarily drew on these two things First an absolute subjection to his Will in all things Secondly the referring and carrying on of all things to his glory Here again Satan takes hold of another advantage To be guided wholly by the Will of another and to lay aside his own will and desires and to refer all to the honour and glory of another might seem to be an heavy yoke such as in all probability man would be very willing to shake off if he might wherefore Satan offers unto man to take his own will for his rule to guide himselfe and to make his own good the end and scope of all his actions If this were hearkened unto as it was very probable it would then was mans Apostasie from God unto the creature as it is described to be total and absolute to himself being a creature as his own end and to other creatures as the meanes on which he might depend to supply him in what he needed Satans first taske namely to take off mans heart from subjecting it selfe and all the desires thereof to the Will of God and aiming at and carrying on all his actions and endeavours to his glory supposing his heart to be already fallen off from God and any dependance on him seemes to be an easie work Indeed if the motion had been to propose unto him another Lord it would have sounded very harshly As good or better continue his service under his old Master then subject himself and stoop to a new But to be subject to no Lord at all and to be every way absolute of himself and free altogether was an offer not only faire and plausible but at the first view seemes to carry with it some shew of justice and equity For supposing God to be removed out of the way then was man the most eminent of all visible creatures and consequently fit to govern himself according to his own will and to be the scope of his own endeavours in seeking his own good Besides that natural self-love which God had planted in all mens hearts by which he is stirred up to use all meanes for the attaining to his own chiefest good and is not only allowable but a duty too if it be done within due bounds and limitations taken from our subordination to God and respect to community when those respects unto God were removed must necessarily carry on man to a total and absolute self-seeking without any limitation or further respect at all Now that this was Satans policy to move man to take it on him to be his owne Lord appears evidently partly by his advice to eat of that tree though it were forbidden which was in effect to guide himselfe by his own Appetite and not by his Makers Will and partly by the inducement upon which he endeavours to perswade him to embrace that counsel because it would make him a God as if his own advancement were the main end to which he should bend all his endeavours And how easily he prevailed upon our first Parents by this policy the lamentable event which immediately followed sufficiently discovered the advice being embraced and assented unto as soon as it was tendered and well nigh as soon put in execution as it was embraced Satan having prevailed upon our first Parents by this suggestion had now gained what he desired For first God was as much as lay in the creature put out of his Soveraignty over the chief work of his hands Secondly Satan himself in effect possessed that Soveraignty of which God was deprived For we shall finde that howsoever the devil tenders unto Adam the title of becoming his own lord yet in effect it was himself that bore all the sway whose counsel and advice wholly ruled man from thence forward who was now over-ruled by such vile lusts as Satan stirred up and raised and continually cherished in his heart as to this day we know wicked men in giving up themselves to their own lusts are said to walk after him Eph. 2.2 to do his lusts or his will John 8.44 and so to be carried and held and led captive by him at his will 2 Tim. 2.26 The devil then having prevailed upon man so far as to renounce his
advanced when they should no more behold God in the dim glasse of the creatures as now they did but should see him face to face and know him as they were known All these considerations laid together might prevail much with the woman to make use of the meanes proposed by Satan to encrease her knowledge In the fifth place it was Satans special care to represent unto the woman this meanes of gaining the knowledge of good and evil in the most alluring way that he could possibly devise For whereas there are three things especially that encourage men to the use and effectual pursuing of any meanes that may further them to the attaining of a desired end proposed unto them First that they are easily procured Secondly that they are delight some in the use of them Thirdly that they are of great efficacy and speedy in operation Of all these Satan makes shew in perswading the woman to the eating of this forbidden fruit for the gaining of the knowledge of good and evil For first what could be more easie then to pluck from a tree that stood full in her way Next what could be more delightful then to eat of a fruit so grateful to the taste and beautiful to the eye as that fruit appeared to be to the woman as we shall see anon Lastly there could be nothing more speedy or effectual in operation then this fruit which should produce the desired effect the same day that it was taken as Satan makes the woman believe All these allurements the devil layes before her and how he prevailes by them we shall see Satans sixth policy in beguiling the woman was in the choice of the kinde of the sin to which he tempts her which if it had appeared to be some sin against the Law of Nature such are blasphemy against God lying c. Satan might have found it an hard taske to carry her against the principles of nature so firmely planted in her heart wherefore he makes choice of such a Law as was no Law of Nature but meerly positive prescribed only by Gods Will to tempt her to the breach of that Law which nothing but pure obedience to God will bound her to observe As for the Act it self First it was a matter of no value in which she should offend being only the eating of the fruit of one of the Trees of the Garden A consideration which occasions so much slighting of sin in many profane hearts to this day Secondly the scope of the action seemed to be only mans good without any wronging of God at all who might be conceived to lose nothing by mans gaine or the creature which was ordained to be eaten Thirdly it was an offence unto which they were not carried by any rebellious inclination of their own hearts but unto which they were directed by the advice and counsel of one that pretended and they were perswaded was their friend which also both the man and the woman alledge in their own defence afterwards when God chargeth them with this sinne Lastly if the devils suggestion had been true that God knew that the fruit of that tree had such a vertue that it would open their eyes it might seem to them to be an action unto which God himself invited them howsoever he had in expresse termes forbidden it For why should he give such a vertue to that tree to make one wise to know good and evil if it might not be used to that end and by whom if not by man who was only capable of such knowledge Seventhly in the choice of his arguments to move and perswade the woman to eat of this forbidden fruit Satan makes use of the depth of his cunning and policy which we may easily discover in three particulars First in grounding all his arguments upon such foundations as being not manifest and apparent in themselves might the more safely be supposed because they could not by any clear evidence be disproved Secondly in producing arguments grounded upon some colour of truth but those grosly mistaken and misapplied Thirdly in pressing all arguments that might make for the furthering of his motion and concealing all that might make against it First then he urgeth two arguments grounded upon meer suppositions of such things as being secret in themselves and not maniâ—â—â—ted by any outward effect were therefore impossible to be disproved which suppositions he also fortifies with such faire probabilities as might make them carry at least some shew of truth As first he supposeth that the fruit forbidden had a secret vertue to make one wise like a God to know good and evil who could disprove this seeing none had ever tried it That it might hae such a vertue First the name given it by God himself might seem to imply for why was it called the tree of knowledge of good and evil if it had not some vertue to give that knowledge Secondly the interdiction of the eating of that fruit under so grievous a penalty seemes to imply as much else why should God forbid man the use of that fruit when he granted him all the rest of the fruits of the Garden if there were not some vertue in this that the other fruits had not or how could it stand with Gods justice to lay so heavy a penalty for the eating of this fruit if it were of vulgar and common use Lastly God may perhaps be conceived in policy to conceal the vertue of this fruit from man lest he despising the interdiction eating of the fruit forbidden and thereby becoming wise as God he might share with him in his honour and so God might lose the glory of excelling alone Satans second argument of this kinde is grounded upon the suppofition of Gods secret ill affection towards man which if Satan suggested who could disprove it for who could discover the secrets of his heart which can be known to none but himself alone That God was enviously affected towards man there seemed to be these probabilities First he had planted a Garden for man and denied him some of the fruits of it Secondly that fruit which he had denied him was only of true worth and value and fit for an understanding creature whereas that which God had given him was of little worth only food for the body which he had allowed to the very beasts Thirdly he implies that God must do this wittingly seeing he that had made the tree could not be ignorant of the vertue which himselfe had given it Fourthly he supposeth that God could have no other end in interdicting unto man the use of this fruit but only to keep him under in a state of vassalage destitute of that knowledge of which he was capable that himself might excel alone With these plausible suppositions the divel strengthens his arguments to draw man on into rebellion against his Lord. In the next place Satan grounds his argument upon such things as carry with them some shew of truth but those he wrests
his heart can possibly devise First God is infinitely dishonoured seeing it is by faith that men give glory to God as sealing thereby to his All-sufficiency Power Faithfulnesse and Truth and by obedience acknowledge his Authority Wisdom Holinesse and Justice As for man by this apostatising from God the fountain of all his happinesse the fountain of living waters as he termes himself Jer. 2.13 Secondly and thereby leaving his heart loose to close with the world and to serve every base lust as one that falls off from his wife is fit to close with every harlot Prov. 5.20 Thirdly and in the mean time bringing himself under the heavy indignation of God which shall come upon him to the uttermost Let it then be our chiefest care to keep our hearts close unto God 1. Choosing him alone and that upon the infallible grounds of his All-sufficiency Faithfulnesse and Mercy as our lot and portion with holy David Psal 16.1 5. 2. Resting and relying on him with all our heart after the example of the same Prophet Psal 23. and his Counsel Psal 62.5 3. Seeking to him upon all occasions Psalme 62.8 Philip. 4.6 4. Walking in his sight in an holy course of obedience as Henoch did Gen. 15.24 as alwayes having before our eyes him that is invisible with Moses Heb. 11.27 5. Referring ourselves and all our actions to his glory 1 Cor. 6.20 and 10.31 6. And abhorring checking and striving against all wavering and staggering of our hearts in looking towards any thing in heaven or earth save God alone with the Prophet David Psal 73.22 Unto which firme adherence unto him we are infinitely furthered by the knowledge of his Soveraignty Power Holinesse And by a feeling observation of his ways both in mercy and judgement That the destruction of man and the dishonouring of God was Satans maine aime in this temptation is clearly manifested in the whole Series of this Narration But in vain is the net spread in the sight of any bird saith the wise man Prov. 1.17 Wherefore Satan according to his custome cunningly covers this snare laid for mans destruction with a faire pretext of love to man expressed in a kinde of zealous indignation at Gods ill dealing with him and in making shew of an earnest desire to advance man to an higher degree of happinesse and in directing him the way how to obtain it Whence 11 OBSERVE It is usual with Satan and his Instruments to pretend the good of those whom they intend wholly to destroy Observ 11 THus wicked men promise to make those rich whom they lead on in wayes of dishonest game which takes away the life of the Owners thereof Prov. 1.13 16 19. and drownes men in perdition 1 Tim. 6.9 In like manner the devil makes shew by a leud woman to fill men with pleasures by satisfying them with fleshly lusts Prov. 7.18 19. when in the mean time he leads them as an Oxe to the slaughter till a dart strike through their liver ver 22 23. Thus he dealt with our Saviour in tendering him all the Kingdomes of the world but under a condition to fall down and worship him and thereby to honour him as a God Mat. 4.9 The reason 1. Satan hath no other prevailing way to beguile but by making shew of seeking our good which men by an instinct planted in their nature by God himself are so strongly carried after that they easily embrace any meanes which they conceive leades thereunto 2. By this meanes Satan endeavours at least to share with God in the honour of his loving kindnesse to man an honour as due unto him alone so purchased unto himselfe by the dearest and greatest price even by the blood of his own Sonne This honour one of the chiefest flowers of his Crown the devil labours to rob him of in a great part by pretending to seek mans good and happinesse as much nay much more then God himselfe as he deales with Eve in this place Let no man be so simple as to believe every word with the foole Prov. 14.15 But examine carefully and seriously those pleasing offers tendered unto us by Satan or his Agents of wealth honour pleasures c. And therein consider First the person or instrument by whom the tender is made or the advice given if it proceed from wicked men whom we know to be guided by Satan how can we expect that those which hate and abhorre us as all wicked do such as are godly Prov. 29. should advise us to or really intend unto us any thing for our good Besides how should we hope to receive good from those that seek no true good for themselves Secondly let us seriously consider whether those things that they propose unto us be really good or no Honours Wealth Pleasure we know more often burthen and ensnare the soule then ease and relieve it sure they never make the heart better leave us sometimes in the midst alwayes at the end of our dayes Thirdly observe under what condition they tender these things unto us wherewith they allure us whether we be not tempted to seeke them in some sinful way As wealth by robbery or some other course of injustice as Prov. 1.11 12 13. to fill our selves with pleasures by defiling our own bodies as Prov. 7.18 by which meanes we make an ill bargain by winning the world and the pleasures of sin with the losse of our own soules See Mat. 16.26 Fourthly consider well whether the offers be only verbal or real Satan offered our Saviour all the Kingdomes of the world whereof he had not one to bestow He offers Eve here increase of wisdome and knowledge which might advance her to the honour of a God but she findes nothing at last in the event but ignorance and shame Fifthly consider whether the good tendred unto us be truly and really good or only in shew and outward appearance whether it be inward or outward temporary or eternal such as honour a man in the sight of God or only in the opinion of the world for such indeed are Honours Riches Pleasures only shadowes of good deceiving the hearts of all those that relie on them and leaving them fooles at the latter end Jer. 17.11 But it is worthy our observation that Satan in this great shew of love that he makes unto man dares not discover at first any ill intention against God wherein he useth great policy 1. That he might not be suspected to tender this offer unto man rather out of envy and hatred against God then out of any true desire of mans good 2. Lest man having his heart at present wholly filled with the love of God the largenesse of whose bounty towards him had been manifested in so many late experiments might have detested any motion of offering the least injury to God to whom he was so deeply engaged Upon these grounds Satan at first contents himself only with casting out by way of insinuation some secret grounds of discontent and that too
most holy things of God and to fight against him with his own weapons Let us then be alwayes jealous and wary of the taking up of Gods Name or Word by wicked men in their speeches and conferences alwayes fearing some evil practice in hand Seeing we know them to be haters both of the Word it selfe and of God that gave it and of all the truths therein delivered and besides of all godly men and therefore in all their words or actions can neither aime at Gods honour nor intend any good unto us but must even in using Gods Word endeavour either by it to uphold some dangerous errours and heresies to the corrupting of the sound doctrine contained in the Word or to countenance wicked mens own corrupt practices and to disgrace other mens sincerity and thereby to encourage their companions by making their hearts glad and dishearten the godly by making their hearts sad as the false prophets were wont to do Ezech. 13.22 VERSE 5. SAtan had charged God in the former verse which dealing deceitfully with the man and woman in threatening them with a grievous curse if they tasted the fruit for bidden which he well knew should never come upon them In this verse he goes a step farther and chargeth God with envy towards man affirming that he in forbidding the eating of that fruit kept man from the meanes of making him wise and enabling him to discerne between good and evil that so himself might excel alone And this as well as the former the woman must give credit unto upon his own word and confident affirmation Whence 1. OBSERVE Satan in all his Promises gives men no ground to build upon but his own bare word Observe 1 CHrist must take his word alone for it that all the Kingdoms of the earth were his and that he had power to bestow them on whomhe pleased and therefore that he could and would bestow them on him Luke 4.6 7. You must take wicked mens word for it that laying wait for innocent blood is the way to make one rich and to fill his house with spoile Prov. 5.13 so must Ahab take the false prophets word that he should prosper in his attempt upon Ramoth-Gilead 1 Kings 22. on the other side God when he speaks produceth his strong reasons drawn from experience Isa 41.20 21. sufficiently testified to mens own heart who are witnesses with him as himselfe speaks Isa 43.9 10. In like manner his servants that speak unto us in his Name bring forth evident and demonstrative proofes for all that they desire us to believe either out of Scriptures the Oracles of truth or out of strong evidences made good by right reason or by trial of experience as Elijah puts the determination of the question whether God or Baal were the true God upon an answer from heaven by fire 1 Kings 18.24 It is true that God himself doth affirme things upon his own Word alone and justly may seeing his Word is the Standard of Truth and therefore the only ground of faith but this is a peculiar priviledge to him alone incommunicable to any creature not to men who are all liars Rem 3.4 Much lesse to Satan who is the father of lies John 8.44 Indeed Satan sometimes imitates God in this way and offers also and makes shew to confirme by experiments what he suggests as that proud men are happy because they prosper Mal. 3.15 by which meanes he prevailes much upon wicked men to harden their hearts Eccl. 8.11 Jer. 44.17 18. yea and sometimes shakes the faith of the godly themselves as he did Davids Psal 73.2 3 13. But therein he playes the notable Sophister 1. In representing wicked mens prosperity so as if it were the reward of their wickednesse whereas it is either the blessing of God upon their provident care and industry in managing their affaires according to his own decree Prov. 10.4 and 14.23 or for the manifesting of his Goodnesse to all Mat. 5.45 and his Justice in their condemnation who abuse his mercies and provoke him by their sinnes when he doth them good or for the fatting of them against the day of slaughter Jer. 12.3 and raising them up on high unto eminent places their casting down into sudden and horrible destruction may be the more observed Psal 73.18 2. He deceives men by making the world believe that to be their happinesse which is indeed their plague as Solomon had found it in his own experience Eccl. 5.13 neither indeed can it be otherwise 1. Because all Satans words are falshood which therefore can have no reality upon which they are founded for if they had they were not falshood Besides the devil hath no power to effect any thing of himself and consequently in all his promises can give us nothing but words as being not able to make good any thing of all that he undertakes as the event and issue makes it evident at the end Are not they then grossely besotted that believe every word which Solomon tells us is the character of a foole Prov. 14.15 and that of Satan too who is a liar from the beginning as our Saviour tells us John 8.44 and yet those false suggestions of his are the principles by which the wise men of the world guide themselves believing 1. That riches are a strong city Prov. 18.11 that they abide for ever Psal 49.11 that they bring with them all sufficiency so that one may securely rest upon them as the foole thought Luke 12.19 and may be purchased by wayes of injustice and violence Prov. 1.13 grounds that have no other foundation but the opinion of the world blinded by Satan 2 Cor. 4.4 but contradicted by the Word of God and by all experience 2. These groundlesse opinions and others if it may be more false then they as that God hath forsaken the earth that a man shall have peace though he walk in all the abominations of his heart that there is no profit in Gods service and the like men notwithstanding so fairly rest upon that they are swayed by them in the whole course of their practice 3. In the mean time they sleight those infallible grounds of truth which the God of truth hath laid down unto us in his Word and which all experience hath made good unto us And is not he a wise man that guides himself by the wisdome of the world Satan if we mark it well manifests great policie in choosing out the ground upon which he raiseth up jealousie in the womans heart against God That Paradise was a Garden of great pleasure and delight excellently furnished with all varietie of the choicest fruits planted by God Himself and freely given and bestowed on man out of his meere bounty These things were so clear and evident that they could not be contradicted or questioned and theresoâ—e Statan takes it to be his wifest course not to meddle with them at all But the intention of God in this bounty of his was a secret thing
not manifest in it selfe and therefore might the more safely be questioned Wherefore he useth all the Art he can to cast a jealousie into the womans minde that in this great shew of liberality God intended her no true good So that we may hence 2 OBSERVE It is Satans custome and policie to cast suspicions of evil ends on that which he cannot blame or discredit otherwise Observ 2 THus when Davids wisdom valour and good service to the State were so manifest that they could not be denied he breeds a jealous opinion in the heart of Saul that David had an intention to make use of the honour and reputation which he had gotten by these meanes to step into his throne and thrust him out of his Kingdome When no man could blame Ahimelechs supplying of David with such provisions as he wanted being both the Kings servant and as he conceived employed then in the Kings service Doeg an instrument of Satans suggests that he was confederate with David in all his treasonable practices In like manner dealt the Scribes and Pharisees with our Saviour Christ for when they had nothing to blame either in his life or doctrine they cast a jealousie into Pilates head that he practised rebellion against Caesar The like aspersions they cast upon the Christians in the primitive times that they were enemies to and rebellious against all Authority falsifiers of Testaments incestuous and secret practicers of all abominations In the like manner he hath dealt with the Church of God in all ages and doth unto this day The reasons whereof may be 1. Because evil intentions are in true estimation the greatest of all evils wherewith men can be charged 2. Because nothing can be laid unto mens charge especially where their lives and actions are without offence with so much advantage be cause things that appear not in themselves may with as much probability be affirmed as they can be denied 1. Let us then acknowledge Gods infinite goodnesse that findes meanes to justifie his servants and to maintain their credit against such dangerous practices of Satan and his instruments against them as no wisdom of man can prevent notwithstanding all which he bringeth forth their innocency as the light and their righteousnesse as the noon-day as he promiseth to do Psal 37.6 2. Let all good men walk wisely towards those which are without Col. 4.5 cutting off all advantages from those that seek occasion after the Apostles example 2 Cor. 11.12 abstaining from all appearance of evil 1 Thes 5.22 walking circumspectly Eph. 5.15 taking the Prophet David for example who honoured Abners funeral with his own presence which was more then perhaps otherwise he would have done that no man might suspect him to have had any hand with Joab in contriving Abners death 2 Sam 3.36 37. 3. Believe not rashly such jealousies as are oftentimes entertained of men even in good actions as being taken up and cast upon men either by those 1. Who do therein discover their uncharitable mindes for charity thinkes not evil 1 Cor. 15.57 2. And are therein but the instruments of Satan whose work it is to discredit the godly seeing he cannot by their lives and actions which witnesse their holinesse yet by raising jealousies of the unsoundnesse of their hearts as he endeavoured to cast such an aspersion upon holy Job Job 1.9 and 2.4 Now if we observe it well we shall finde those same evils justly charged upon Satan of which he endeavours to taxe God himselfe He chargeth God with deluding man in terrifying him with a feareful curse which should never come in the mean time he deludes him in good earnest in promising a great good which he knew should prove clean contrary He chargeth God with envying mans happinesse when it was he himself that out of envy laboured to seduce him to his utter ruine and destruction as we shall see anon Whence 3. OBSERVE It is usual with Satan and his Agents to charge upon other men those evils falsely whereof themselves are truly guilty Observe 3 THus in all Ages of the Church the false Prophets ambitious Priests Scribes and Pharisees charge the true Prophets of God Christ Jesus Himself and his holy Apostles with those sins whereof themselves were truly guilty with deceiving the people troubling the world affecting greatnesse profaning the holy things of God and other like crimes which may happen upon divers grounds 1. Those that have false and evil hearts of their own are apt to suspect that to be in other men which they finde to be in themselves 2. By casting suspicions upon other men they hope in some measure to clear themselves as if they might in all probability be free from those evils which they taxe in other men or at least they hope to gain thus much that their own evils may seem the lesse hainous when other men appear to be little better then they Let none of us then be much moved at those aspersions that are cast upon godly men although with much confidence and boldnesse as hypocrisie pride covetousnesse contempt and opposing of Authority which upon due examination will be found to reigne in those who lay that to the charge of Gods children whom we know they hate and therefore no marvel if they endeavour to disgrace as much as they may Satans endeavour was to move the woman to taste of the fruit forbidden that she might be advanced thereby to a better condition endued with a greater measure of knowledge enabling her to know good and evil and raised up to little lesse then the honour of a God Those glorious offers tend to no other end but to move her to discontent at her present condition as being far below that which it might have been which must needs at last reflect upon God Himself who withheld from them that better estate unto which they might have been advanced To move the woman to seek after a better condition he presents her those suggestions that might move her to discontent at her present estate Whence we may 4. OBSERVE Discontent at our present condition is a dangerous temptation of Satan Observ 4 IT is indeed directly contrary to Gods expresse direction 1 Tim. 6.8 Heb. 13.5 and unto the practice of all godly men see the Apostles example Phil. 4.11 and is the daughter of pride and self-love which makes us think our selves worthy of much more then we have and is the Parent 1. Of anthankfulnesse to God for what we have received which proceeds from an undervaluing of those blessings which we enjoy 2. Of unquietnesse in our own hearts when our desires are not satisfied as Ahab had no rest in himself when he could not get Naboths vineyard 1 Kings 21.3 4. 3. Of envy at and contention with our neighbours who possesse that which we desire to enjoy and are consequently looked on by us with an evil eye as standing in our way to the obtaining of that which we aime at 4. Of unconscionable dealing
put them under our feet 2. The troubling and vexing of our mindes with continual unquietnesse caused necessarily by seeking and labouring for that unto which we can never attaine 3. The tempting of us to divers wayes of dishonest gaine contentions envyings uncharitablenesse for the attaining of our desired ends seeing the wayes of Justice Mercy and Truth can no way help us to gain that which we aime at There is indeed Self considered in relation to God and community which one may love otherwise our Saviour would never have laid our love to our selves before us as a patterne of love to our neighbours namely one may love himselfe 1. As Gods creature 2. As created after his Image 3. As an instrument of his glory 4. As a servant to community for the good of others so farre one may not only love himself but seek himself too upon these grounds and in relation to these ends But selfe taken without relation to God and community is a meer phantasie to be abhorred as an idol of our owne braines This self-love is founded upon pride and self conceit or an opinion though groundlesse of ones owne worth whether for Wisdome Goodnesse or any inward or outward eminencie And is manifested in leaning to ones own will and wisdome setting out his owne worth rejoycing in himselfe and his own good in directing all his endeavours to the attaining of his own ends and in his zeal against all that oppose him in that course Therfore this foule evil must be opposed by self-denial as incompatible with true Piety which it quencheth where it reignes and blemisheth where it dwells consisting 1. In a low esteem of ones self 2. In the laying aside ones own wisdom and will 3. In rejoycing in God alone looking only at him as the fountain of whatsoever we are or have 4. In bending all our endeavours to advance his glory and to serve one another through love as we are commanded 1 Cor. 10.31 Gal 5.13 To have moved the woman to seek after some base and sensual delight and pleasure or to have tempted her with profit especially being lord of the whole earth had been a vain thing those base earthly things her heavenly minde had never stooped unto wherefore Satan findes out for her and presents unto her a baite fit for her as being agreeable to her temper the encrease of her knowledge which might equal her even with God himselfe thus we usually take fowles and fishes by such baites as they naturally most delight in Whence 10 OBSERVE Satan usually layeth his snares for men in those things wherein they naturally take most delight Observe 10 THus he allures the covetous by wealth and riches the voluptuous by sensual pleasures and delights the ambitious by honours and preferments wise men by knowledge the angry envious melancholick and the like by objects fitted to their several passions and dispositions In like manner he makes use of wives to seduce their husbands as Jezabel to corrupt Ahab 1 Kings 21.25 of Parents to corrupt their children Jer. 44.17 The reason is First because by this meanes he prevailes upon men much more easily as having an help within our own breasts to let in those temptations wherewith he assailes us And secondly because such snares when they have entangled us hold us of all others most strongly as indeed love is strong as death Cantic 8.6 Let men then be alwayes fearful of some snare or other in things of ordinary use if our hearts delight in them as of houses apparel meats and drinks friends goods nay of knowledge and grace it selfe and performances of the best duties lest they lift up our hearts 1 Cor. 8.1 making us to think highly of ourselves and to despise others or make us grow secure and carelesse neglecting the use of those meanes that might establish us in a right way Let us take care to enjoy such things the more they delight us with the more feare and trembling watching diligently over our own hearts lest by the corrupt inclination of them and the policy of Satan they become snares unto us to entangle us before we be aware as being least suspected because they are beloved If we come to consider this bait more particularly we finde it to be knowledge which Satan perswades the woman to labour to encrease by eating the fruit forbidden Now knowledge we know is the ornament of mans soule unto which as Nature hath fitted man only of all visible creatures so duty bindes him to encrease it what he may Prov. 16.16 and 4.7 Thus Satan layes a snare for her in that which was her duty Whence 11 OBSERVE Satan tempts us to sin not only in our pleasures and delights but even in our duties too Observ 11 IN religious exercises to outward performances unseasonable undertakings in our labours to self-service in our food to sensual delight in the creature in our cloathing to pride and vanity in conference to vain jangling in bargaining to injustice in getting and keeping to covetousnesse The reason is 1. Because we are in such wayes most secure and therefore most easily ensnared 2. Satan desires most to corrupt our best endeavours for the greater dishonour to God and Religion 3. Because there be many easie and dangerous errours in circumstances of duty even where the substance of the action is warrantable in it self Let it then be our care as to walk in wayes warrantable in themselves so to go forwards therein with great circumspection and warinesse begging Gods assistance to order our steps in his Word Psal 119.133 that is in the wayes prescribed in his Word walking in the Spirit that we may not fulfil the lusts of the flesh Gal. 5.16 2. Guiding our selves in every circumstance by the rule of that Word in the time in the manner in the measure and in the end of every action that we may do not only What God hath commanded us but As he hath commanded us Deut. 6.25 for the failing wherein God made a breach upon Uzzah even in that good action of bringing the Ark 1 Chron. 15.13 Thus the Word ought to be our Counsellour in every particular Psal 119.24 and as a Lanthorne in our hands to guide our steps verse 105. 3. There needs for this purpose the thinking on our wayes before-hand with the Prophet Psal 119.59 and the examination of them afterwards that we may beg â—â—rdon for our errours as Hezekiah doth for the people that had not clensed themselves before the eating of the Passeover 2 Chron. 30.18 and may look more carefully to our wayes for time to come It will not be amisse to consider what kinde of knowledge it is which Satan perswades the woman to seek after the knowledge of good and evil Good they knew already at least as farre as was needful for them to know with evil they had nothing to do nor consequently any cause much lesse any warrant to seek after the knowledge of that which they could make no use of
acknowledgements of many persons in the times of their distresse or upon their death-beds publishing then to the eares of the world those things which all their life-long they have concealed from all men and hidden in darknesse What do men gain then that please themselves with hope of secrecy in sin which if it be foule and scandalous is not often hidden from the eyes of men but if it be is naked in the sight of God who discovers the secrets of all hearts and shall manifest and judge them at the last day when every mouth shall be stopped and God shall convince men not by the testimony of other men but by the evidence of their own conscience then fully illightened when all their sins shall be set in order before them Wherefore let no man satisfie himself in any other way of hiding his sins then that which covers it from the eyes of God and moves him to cast it behinde his back as Hezekiah speaks Isa 38.17 which is the blood of Christ Blessed is the man whose sins are so covered Psal 32.1 Adams fact being charged upon him by God himself there was now no place for denial Wherefore in the next place he falls to excuse that which he cannot deny laying the greatest part of the blame of that act upon his wife who by her enticement had drawen him into the sin that by this meanes though he could not clear himself from the sin yet he might extenuate it so far that he might not be found guilty in the highest degree Whence 2 OBSERVE When mens sins are so manifest that they cannot deny them they will yet labour by excuses to extenuate them what they may Observe 2 Not only wicked Saul first his sacrificing by necessity 1 Sam. 13.11 and afterwards his breach of Gods Commandment First by his good meaning and then by the peoples over-ruling of him 1 Sam. 15.15 21. But even holy Aaron too his making of the calfe alledging in his excuse the peoples violence and compulsion Exod. 32.22 and this mens usual custome to mince their sins by pretences either of strong provocations of feare importunity necessity and the like Or of sudden surprise ignorance good intentions of their sincerity and uprightnesse in other actions unto which they are carried is caused 1. By pride which makes them to be tender of their own credit and to endeavour to preserve it what they may 2. And partly by Satans policy who by this meanes hinders our reformation and true repentance and by consequent Gods honour Let every godly man then labour to avoid an evil 1. To which nature so strongly inclines us 2. Which necessarily drawes on unthankfulnesse by bringing us to a low esteem of Gods favour and mercy by which it is pardoned 3. Hearteneth and encourageth others unto that evil which they see so much sleighted by us 4. And at last returneth upon us greater shame both from God and men as experience shews us But behold Adams love to his wife whom before he acknowledgeth to be flesh of his flesh and bone of his bone now to acquit himself he dischargeth upon her the burthen of his sin and that without excusing her at all as beguiled by the policy of Satan but where the blame lights he cares not so it rest not upon himself See here a true effect of self-love And 3 OBSERVE A man in this state of corruption respects none but himself and cares not on whom he layes the burthen so he may ease himself Observe 3 EVery brother will supplant Jer. 9.4 and speak against his own mothers sonne Psal 50.20 as being altogether without natural affection Rom. 1.31 2 Tim. 3.3 accounting this the greatest wisdom to do well to ones selfe Psal 49.18 The reason hereof is that every man in his natural condition is a self-lover that is a lover of himself only without respect either to God or community both which therefore he must needs neglect for his own private interest And howsoever some natural men seem to neglect themselves in some cases out of respect to their friends or for the furthering of some common good yet if we well weigh things we shall finde 1. That when they seem to neglect themselves one way they endeavour to make it up another either neglecting a smaller advantage for a greater gaine or with some small losse purchasing either safety or honour or something else unto themselves 2. They seldome hold on in that way of seeking anothers good any longer then may suit with their more principal ends 3. And yet in going so far for the most part they are either over-ruled by a strong hand of God who makes use even of their self-respects beyond their ends for the preservation of community Let no man then that is wise place his affiance on such persons who close with them so as they have still the greatest respect to their own advantage either to suck some profit out of him or to support their credit by him as Jebu did by entertaining Jonadab or to strengthen their partie and to further some ends of their own as Absalom dealt with the two hundred that followed out of Jerusalem 2 Sam. 15.11 But 1. Cleave unto God a faithful Creator as he is termed 1 Pet. 4.19 2. Amongst men leave unto his children who having laid the foundation of Religion in self-denial can and do oftentimes lay aside self-respects for Gods honour and for their brethrens good when need requires it Now though Adam shewed little love to his wife in laying the blame of his sin upon her which he had not been guilty of if himself had not agreed and consented to her sollicitation yet that the charge upon her was just that her husband sinned by her enticement cannot be denied Whence 4 OBSERVE Seducers are justly chargeable with all the sinnes committed by those that are seduced by them Observe 4 AS the false Prophets are justly charged that profaneness went out from them into the whole land which was considered by their wicked lives and false doctrine which drew the people into errour Jer. 23.13 15. and that so far that they are affirmed to strengthen their hands that none did return from his wickednesse ver 14. And wicked Jeroboam that set up the calves in Dan and Bethel and invited the people to the worship of them hath this brand upon him that he made Israel to sin Wherefore these seducers are not only chargeable with the sinnes but with the blood of all that perish by their meanes yea even those that forewarne them not of the judgements which the wicked ways wherein they walk will bring upon them Ezech. 33.8 Good reason it should be so seeing the seducers heart desires and his affections concur in the acting of that sin to which he perswades another man although he put not forth his own hand to the effecting of it but performe that by the hand of another man as the slaying of Urijah is justly called Davids act although
to the woman now lest he might seem by his question to direct them what to answer But God who knew the evidence of truth and the desire of justifying themselves must needs draw from the delinquents as much as he expected leaves it to flow from themselves freely without any enquiry at all that it might the more evidently appear to spring meerly from a fountaine of truth The Serpent beguiled me But that on her part was no fit answer to the question proposed howsoever it serve fully to the end that God aimed at or at least the main thing that she should have acknowledged is omitted or coldly satisfied in her answer for God demands not of her who put that motiō into her heart but how she could be so wicked as to commit so foul a sin in slighting his Authority denying his truth forgetting his mercies contemning his power and wronging her husband and consequently destroying him for whose help and comfort she was ordained God calls on her to set all those things before her eyes and to consider what she had done she on the other side passing by that weighty consideration proposed by God falls as her husband had done before to excuse and lessen the sin what she can pretending that it was no voluntary act proceeding from any evil disposition of her own heart but she was enveigled by the cunning and policy of the Serpent who under faire colours and pretences beguiled her Now if God had replied unto her and demanded what those faire colours and pretences were which thus drew away her heart her own answer must needs have stopped her mouth for ever For she knew that her heart filled with Gods love should have been wholly carried after the advancement of his glory Now the Devil never so much as lays before her any such thing if he had the womans error had been the more pardonable if her end had been right and she had only been misguided in the way that led thereunto whereas she closeth with Satan in taking up a false end and seeking her own advancement in stead of Gods glory wherein she was wilfully perverted by the consent of her own heart And I did eat Thus then we have a full confession of the fact by both the delinquents and by the woman the discovery of the plotter and contriver of all the mischief that all the world may justifie God in the righteousnesse of his judgements in the punishment of the offendors who by seeking new tricks or inventions as the wise man calls them to advance them beyond their conditions were justly filled with their own inventions as the Psalmist speaks Psalme 106.39 Thus we see God will not give over the examination till he have discovered the whole plot of this fowle sin and every agent in it first Adam then his wife and at last the Devil the deceiver and seducer of them both Whence 1 OBSERVE No actor in any sin can escape Gods discovery Observe 1 NOt the secret Contrivers and Counsellors as Jonadab to Amnon Achitophel to Absalom Jezabel to Ahab Not the Actors and Executioners as the Elders of Israel and by their procurement the two sonnes of Belial employed by Jezabel in the murther of Naboth Not the abettors and assistants as Joab and Abiathar in Adonijahs treason Not the very frame or contrivance of the sinne or means to colour it As Davids murther of Urijah to colour his adultery with his wife and his cunning conveighance with Joab to conceale his murther which he not only discovered himself but hath left upon record to posterity 1. It cannot be denied or questioned but that he is able to search into the deepest secrets seeing all things are naked in his sight Heb. 4.13 2. It concernes him to do it that the Judge of all the world may appeare and be known to do right to which purpose he must necessarily have a distinct knowledge both of the offendors and of the quality and measure of their offences that every ones judgement may be proportioned in number weight and measure according to their deeds Let no man then embolden himself to have his hand in any sinne in hope to hide his counsel deep from the Lord and his works in the dark Isa 29.15 It is true that mens eyes discover many times nothing but the outward acts of sin or the Agents that work yea even they many times are hidden from mans eyes but God that searcheth the heart and knoweth the thoughts of it afar of Psal 139.2 takes notice of every motion of the heart by which the sinne was begotten of every secret word by which it was whispered into the Actors eares of every affection of the spectators who behold it with delight He knew what the King of Syria spake in his secret chamber 2 King 6.12 He understood the very secret thoughts of Herods heart which it is probable he never uttered to his nearest friends concerning the murthering of Christ Mat. 2.13 much more was he able to discover the King of Israels commission for the taking of Elisha 2 King 6.32 and fourty mens secret conspiracy to kill Paul Those secrets if he discover not to the world at present openly yet he both knows and can and often doth prevent them so that no man hath cause to hearten himself in hope of successe in wicked counsels or fear to be surprized by them We have already intimated that God who might have manifested every thought of Adams heart and left upon record every circumstance of the sinne committed by him notwithstanding contents himself to bring to light only so much thereof as might manifest the delinquents desart of that punishment that he afterwards lays upon them with such a mixture of mercy withal as exceeds belief as we shall see anon that he might be justified in all his wayes and admired in his free grace Whence 2 OBSERVE Mens sinnes must and shall be so farre manifested as may conduce to the advancing of Gods glory Observe 2 THus Joshuah exhorts Achan to confesse his sinne that he might give glory to God Josh 7.19 and David freely acknowledgeth his sin that God might be justified Psal 51.4 And Saint Paul witnesseth the Law convinceth all men of sinne in such sort that the whole world may be guilty before God and that his righteousnesse may be made manifest for the remission of sinnes Rom. 3.19 23 25. And good reason seeing 1. It is the principal end wherefore we and all things are that our selves and all our actions and all events that befal us of good or evil in all Gods dispensations towards us may be referred to the manifesting of Gods glory who therefore permits with patience the vessels of wrath ordeined to destruction for the magnifying of his Justice in their deserved punishment at the last and graciously pardons his chosen ones that he may set out the riches of his free mercy and grace Rom. 9.22 23. which end of his we ought to further in all our
pleasant This painfulnesse in labour must needs be a consequent of Gods curse upon the earth which thereby becoming more barren in it self required the more labour to make it fruitful So that the earth which of it self should be apt to bring forth nothing but briars and thornes with hard labour should yield him bread this clause hath in it both a precept and a promise Till thou return to the ground A phrase that both expresseth the continuance of his labour which should not end but with his life and withal pronounceth the sentence of death upon him and the corruption of his body after death This sentence although pronounced against the man alone yet comprehends the woman too who was to be mortal as well as he as the former injunction of painful labour is indifferently extended unto both the one and the other and all their posterity as all experience makes it evident For out of it thou wast taken Thus God manifests his justice in the censure which reduceth man to no worse condition then he was in at first So righteous is God in all his judgements and so careful to shew us the equity of them Now the woman was not framed out of the dust of the earth immediately yet seeing the man was made of dust it must needs follow that the woman who was taken out of him could be made of no better substance and therefore may be truly said to be taken out of the dust as well as the man For dust thou art As Psal 103.14 Eccles 12.7 And such are all the sonnes of Adam though cloathed with skin and flesh and senced with bones and sinews This indeed is the matter of all mens bodies whatsoever forme God is pleased to grace them withal And unto dust shalt thou return Flesh and bones and all as experience shews and so to continue till God raise us at the last day to cloath us with glory and immortality To begin with the first Clause mans labour in the sweat of his face We may 1 OBSERVE Mans employment in this life is in wearisom and painful labours Observe 1 ALl things indeed are full of labour Eccl. 1.8 But mans task especially is to labour with his hand Eph. 4.28 1 Thes 4.11 which if he do not by the Apostles censure 2 Thes 3.10 12. he must not eat It is true that some callings as Ministers and Magistrates imploy the minde most and not so much the body but those employments as all experience teacheth are of all the rest most wearisome and painful Reason 1. The curse that is laid upon the earth for sinne by which without hard labour it yields no fruits for the sustaining of mans life 2. The Lord hath so appointed it for mans good 1. To humble him by leaving him that remembrance of sin 2. To make him long for heaven Rom. 8.22 23. 3. To preserve the body in health See Eccl. 5.12 and to keep the minde in frame 2 Thes 2.11 which unlesse it be exercised in useful and profitable things is filled with vain and evil thoughts First this reproves all idle sloathful persons living without callings or idle in their callings or in unprofitable callings Who are all moaths 1. In the State Prov. 18.9 2. To themselves in their own estates Prov. 20.4 3. Enemies to their bodies and their minds both which idlenesse corrupts and weakens Secondly and should stirre us up to diligence in such employments as we are called unto 1. In obedience to Gods command 2. And as therein serving God and not men Eph. 6.7 3. And being profitable Prov. 14.23 to our selves Prov. 10.4 and others Prov. 21.5 4. And thereby procuring us a just title to what we possesse 2 Thes 3.12 Only 1. Labour that which is good Eph. 4.28 2. And with a desire to be profitable to community Psal 112.5 9. 1 Tim. 6.18 3. In a way of justice 1 Thes 4.6 4. Depending on God for his blessing on our labours which only makes them prosperous Psal 127.2 Thirdly long for heaven where we shall cease from all our labours Rev. 14 1â— Now if we observe this commandment we may take notice of a promise annexed or implied at least Adam must sweat but thereby he shall have bread to eat So that we may thence in general 2 OBSERVE There is profit in all the duties which God enjoyns us Observe 2 NOt only honour to God Mat. 5.16 though to speak properly God is not profited by our services Job 35.7 and good to men Job 35.8 But specially to our selves Deut. 6.24 and 10.13 who have by our labours sufficiency and in exercising our selves in other duties our fruit in holinesse and the end everlasting life Rom. 6.22 yea even in giving and exercising duties of mercy there is profit as well to our selves as to others Isaiah 32.8 Proverbs 11.24 25. Reasons 1. God who is in himself al-sufficient and perfectly blessed neither needs nor can be profited by any creature 2. Neither is it for his honour that his service should be unprofitable as wicked men unjustly slander him Job 21.15 3. Neither could his servants have otherwise any encouragement to go on in his service with cheerfulness which God requires Deut. 28.47 and delights in 2 Cor. 9.7 First it manifests the folly of wicked men joyned with fearful impiety who complaine of Gods government Mat. 25.24 as hard and rigorous esteem his laws bands and coards Psal 2.3 and reject them with the Capernaits Joh. 6.60 And in the meane time subject themselves to the yoke of Satan who seeks their destruction whose wayes yield them no fruit but shame Rom. 6.21 and profit them not at all Job 33.27 as themselves will be forced to acknowledge when it will be too late to help it Secondly make choice of Gods Commandments with David Psal 119.30 and that 1. Upon good grounds Psal 119.96 and 128. 2. And with a firm resolution to keep them Psal 119.106 1. As more easie Mat. 11.30 to a renewed heart 2. More honourable Prov. 12.26 both in respect of the Commander and of the Commandment 3. And more profitable both at present and hereafter Romans 6.22 4. And more full of peace and comfort Psal 119.165 The meanes to bring our hearts which by nature cannot submit unto Gods yoke Rom. 8.7 to make choice of and cleave to his Commandments are 1. To beg at Gods hands both wisdom to understand his Law Psal 119.18 and a renewed heart to encline to it ver 36. 2. To compare the wayes of sin with the ways of righteousness both in the present practice and in the issue of both at last Thirdly let all that are godly serve the Lord in all duties commanded by him with cheerfulnesse it should be joy to the just to do judgement Prov. 21.15 Gods Commandments should be sweeter to our taste then honey Psal 119.103 our delights ver 143. our joy v. 62. This cheerfulnesse our hearts may be wrought unto 1. By the love of God which makes all
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
darknesse of the night Thus he changeth the darkness of Affliction and Misery into the light of Prosperity and Peace according to his promise Isa 58.10 and the darkness of ignorance into the light of knowledge 2 Cor. 4.6 as being able to do whatsoever pleaseth him in heaven and earth Psal 135.6 nay he makes misery to yield comfort and Errours direction and Wisdome to walk warily for time to come 1. Admire his Work and compare his Power with mens weakness We can bring one body to borrow light of another as the candle of the fire but where is he that can make light where there is none And we can bring light into dark places but who is he that can turn darknesse into light and cause light to shine out of darknesse not onely where it was not before but where it was not at all This is a Wonder of all wonders sufficient to astonish all men to see salvation brought out of destruction one contrary out of another these wonders God doth alone Psal 136.4 2. Despair not in the greatest outward Evils Mic. 7.9 10 11. see that wonderful change of the Jewes condition resembled by Ezechiel's dryed bones of which themselves concluded that their hope was lost Ezek. 37.11 Let us be of like comfort in the inward agonies of our spirits when our soul refuseth comfort when God hiding for the present his face from us we doubt that his Promises fail for evermore Psal 77.2 8. Remember in such a condition Christs promise Joh. 16.20 and his Commission from God Isa 61.1 who creates peace Isa 57.19 and comes with healing in his wings changing Gods wrath into love and the sentence of death into a gracious promise of Life The Word and Decree of God for creating light we have heard the Effect followes immediately There was Light as he had Commanded so it came to passe Whence 6. Observe Gods Word and Deed are all one Observ 6 HE spake the word and it was done he commanded and it stood fast Psal 33.9 11. Sometimes the word and effect go together as in the Judgment upon Dathan and Abiram Numb 16.31 and upon Ananias and Sapphira Act. 5.5 10. Or at least the Word is fulfilled in the appointed time as in the Judgment denounced Numb 14.33 34 35. then it shall come and not tarry Hab. 2.3 Reason 1. Gods Truth and Power neither of which can fail he cannot lye Tit. 1.2 nor faint Isa 40.28 Let us then rest confidently upon his VVord which is firmer then the earth Tremble at his threatenings sometimes executed as soon as they are uttered as we have seen in Dathans case or perhaps the next day as in the Plagues of Egypt or after a few years as the flood came upon the old world after 120 years and be no more mockers with those 2 Pet. 3.4 lest your bonds encrease And trust in his promises which are Yea and Amen 2 Cor. 1.20 seeing God cannot repent Numb 23.19 nor fail in power Numb 11.23 but speaks Righteousnesse Isa 45.19 failing none of those that wait for him Isa 49.23 in the way of his Judgments Isa 26.8 That God by his VVord made the light is evident in the letter of the Text how he carried and spread it over the world and in what body he fixed it is much disputed That it could not be the Sun which now carries the light about the world it is evident seeing the light was made the first day and the Sun not till the fourth It could not be planted in the element of fire which some imagine compasseth the VVorld for then it must have shined night and day and then how came the darknesse of the three nights following But since it is expresly said that where was light but where and in what body it vvas fixed is not expressed why doth it trouble our thoughts sobriety is best where the Scripture is silent and thereby in effect commands us silence Sure we are that though it please God now to make use of the Sunne to carry the light of the VVorld he had povver to spread it abroad and to take it in again without the help of a Creature and it is here expresly affirmed that he sent out the light in the day and withdrew it in the night before there was any Sun VVhence 7. Observe Though God be pleased ordinarily to make use of second means yet the want of them cannot hinder his work Observ 7 HE could give rain without clouds 2 Kings 3.17 Provide bread for his people without corn and flesh without flocks or herds or the fishes of the Sea Numb 11.22 31. VVhen there was no man to help he could help vvithout man Isa 63.5 as he shall be able and vvill hereafter supply all things to his servants without any means at all Rev. 21.23 Reason 1. Even the means themselves are not only created by him but receive all their strength to work any effect from him Isa 54.16 17. which therefore he can as easily conveigh and put forth without them as by them if he please 2. It is fit for God to work without means sometimes that his povver may be the more clearly seen and acknovvledged as he tells Gideon Judg. 7.2 which where means are used men are more apt to ascribe unto them than to him that works by them Let not want of means or Insufficiency of means be any impediment to our faith and dependance upon God no more than it was to Abraham to believe that he should have a son by Sarah though it were beyond the course of nature or to the blessed Virgin to believe the Angels promise that she should conceive a Child though she had known no man This is indeed to give glory unto God to believe in hope against hope Rom. 4.18 And is of the very nature of Faith to be an Evidence of things not seen Heb. 11.1 Hitherto of the Creation of the Light The Approbation of the Goodnesse of it by God himself and the distinction of the Light from the Darkness both in succession of time and in name and appellation followes VERSE 4. ANd God saw Looking back as it were upon his own work not as if he then first knew it to be good by experience when it was made and not before For we are sure that God knew the goodnesse of it before he made it as well as he did afterwards But this is spoken after the manner of men who being weak in their judgments find many times errours in their own works by Experience when they have made them which they foresaw not before so that they find them unanswerable to their own intentions and expectations In Gods works it was otherwise they all of them proved as good as they were intended and that in the most exact Judgment of God himself who having in himself all Perfection must needs be the best Judge of it So then seeing in this place signifies no more then Knowing or Approving That it was good 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
this dangerous engine and to consider the several parts of which it is composed and the Art wherewith it is framed and to that end to take notice of 1. The drift and scope which Satan chiefly aimed at in this assault 2. The cunning managing and applying of the meanes subordinate to that end Of Satans end and scope in this temptation It cannot be questioned but that Satan being according to his name an Hater both of God and man aimed both at Gods dishonour and at mans overthrow in this attempt of his and well understanding that mans adherence unto God was the meanes both of his glorifying God whose alsufficient goodnesse he sealed unto by faith and whose absolute Soveraignty Righteousnesse and Holinesse he testified by his obedience to his Will and of making himselfe happy by drawing from God All-sufficient supplies of good both inward and outward temporal and eternal I say it cannot be doubted but that Satans main endeavour was to take off and sever mans heart from God and cutting in sunder those two bands of faith and obedience by which he adhered unto God to draw him away to infidelity and rebellion against his own Lord and Master In subordination to this end the devils first taske was to undermine and overthrow the very foundations upon which faith and obedience are built which are these two First a perswasion of Gods All-sufficiency and love to man both of them manifested by experience in a great part and farther made up in his gracious and faithful Promises Secondly the impression of the feare and terrour of Gods wrath and indignation grounded upon the apprehension of his Holinesse and Power testified sufficiently by his threatenings against the transgressors of his Law Therefore we shall finde that in this temptation Satan lays his first battery against the perswasion of Gods goodnesse and kindenesse to man which he endeavours to discredit and make man doubt of by all the wayes and meanes he can The next attempt of Satan is to take off from man the impression of Gods feare wrought upon his heart by the denunciation of that feareful curse threatened in case of the transgression of Gods Commandment To lessen and take off the terrour whereof Satan opposeth and contradicts the truth of that Word on the faithfulnesse whereof the terrour of that curse depended that so man might have no cause to cleave unto that God that meant him no good nor was likely to do him any harme To set man loose from God was but one part of Satans aime but because though he might fall off from God in a discontented humour yet upon better advice experience might shew him that it would be needful to close with God again therefore to make an utter and perpetual divorce between God and man the devil makes use here of the same policy that he put afterwards into Jeroboams head for the securing of the Kingdome of the ten tribes to himself and his posterity which was to keep them from going up to Jerusalem according to Gods Ordinance which might in time unite them to the Kingdome of Judah again and for that end to set up two calves in Dan and Bethel so Satan in this place sets before man other gods to cleave unto that when he was once loose from God he might never entertain thoughts of returning to him again For which cause he proposeth unto him First for his scope the seeking of his own good in stead of advancing Gods honour Secondly dependance upon the creature as the means of procuring that good unto himselfe which he sought after instead of resting and depending upon God alone as the only fountain of all his happinesse Now because the lessening of Gods credit with man by which both the opinion of his goodnesse and the terrour of his wrath might be weakened was so necessary for the compassing of Satans end that except that were done all his labour had been lost in endeavouring to take off mans heart from cleaving unto God And because the effects of Gods kindnesse and love to man were so evident that they could not be denied therefore there was no way left to Satan but to cast jealousies into mans minde of Gods intentions in all that he had done for him and because there was no other way to hinder mans believing of that which God had so expresly and directly threatened but flatly to contradict and deny that God meant what he spake seeing the jealousies of Gods intentions both in his blessings bestowed and in his judgement threatened must needs have all their force from the credit of him that presented them we shall therefore finde that Satan makes use of all his Art to win credit to himselfe in all his treaties with the woman which if he could once effect he saw an easie way to weaken the credit of God so far with man that he should make no great Accompt thenceforth either of his blessings or of the threatening of his judgements Of the meanes by which Satan endeavoured to move Eve to question and doubt of Gods love and kindnesse to man manifested in so many real blessings bestowed on him The first policy of Satan in this particular was in making choice of that special blessing of Paradise so lately bestowed as yielding unto him the fairest colour of cavil against it For against the Creation of man after Gods image the forming of the woman and bestowing her on him for his help and giving unto them both the Lordship over all the creatures there could lie no colour of exception at all because there was in none of those any reservation or restraint laid upon man Only in Paradise there was the fruit of one tree reserved from the eating whereof man was restrained this was a fit occasion of raising a ground of jealousie what might be the cause of that restraint and what God might intend thereby Secondly Satan discovers the depth of his policy in managing this cavil raised against God upon this occasion to his best advantage For whereas it was so evident that God had both planted Paradise and bestowed it on man and that the Garden was pleasantly seated and richly furnished with all variety of the choicest fruits that none of those particulars could be denied these things being so manifest in themselves the devil never questions and yet when he could not deny so great a blessing he labours to abase the worth and estimation of it in two respects First he insists upon the restraint that God had bestowed this gift with a limitation whereas true bounty is most commended in this that it is every way free and entire this is an exception that carries with it some show of truth as we shall see hereafter Secondly beyond this Satan abaseth this gift by way of comparison pretending most maliciously and falsely that although God made shew of giving much yet in true estimation all that he had given was of small value in comparison of that which he had