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
Observe God to the Worlds end Creates no more then What he made in the beginning Observe 3 THe works were finished from the foundation of the world Heb. 4.3 So that since that time he makes 1. no new Kinds of Creatures nor ordinarily ptoduceth the Particulars of any kind by way of Creation but by Generation For as for the raining down of Mannah or the assuming of bodies by Angels and the like they were works extraordinary And howsoever the propagation of Creatures be termed Creation in Psal 104 30. as being the effect of the same power by which things were at first Created and therefore are ascribed unto God Job 33.4 yet because God is pleased therein to make use of Second Causes both Material and Efficient it cannot be properly termed Creation whereof there is no more need at present God having Created at the first as much as was needful for the Ends at which he aimed In the same expression we may yet take farther notice that the Rest of God is limited only to his ceasing from the Works of Creation and not extended to the Acts of Conservation and Administration the Holy Ghost by that limitation implying that he Rested not or Ceased from Them but Continues working in Them still So that we may 4. Observe Though God Cease from the Works of Creation yet he Ceaseth not from his Works of Providence in Sustaining Conserving and Governing the Works which he hath made Observ 4 IN those Acts of Providence he works even to this day as our Saviour testifies Joh. 5.17 supporting all by his Power Heb. 1.3 and guiding and turning all things about by his Counsel so that they do whatsoever he commandeth and appointeth as Elihu speaks Job 37.12 1. Let us then wisely observe the Works of God in the Supporting of all his Creatures with the Prophet David Psal 104.27 30. 145.15 16. But especially in disposing and ordering all things principally in the affaires of men which bruitish men indeed understand not Psal 92.6 but the wise shall know the Wayes of God Hos 14.9 that they are Right and his work every way perfect Deut. 32.4 2. Let us bring our hearts to a Firm and Constant dependance on him for Supplies in all our Wants and for Assistance and Support in all our distresses especially remembring his Promise to his own I will not leave thee nor forsake thee Heb. 13.5 That our Conversation may be without Covetousnesse and without Care VERSE 3. ANd God blessed We have seen the ground of the Institution of the Sabbath to be unto men a day of Rest from their ordinary labours why it must be a Seventh day and why that Seventh The Commandement followes This first phrase of Gods blessing the Day may import 1. The Advancing of that above other dayes to be an Happy and an Honourable Day Isa 58.13 A Day to which no Night is reckoned as it is to other dayes as being a Type of that Rest which shall be all Joy and Light without any mixture of Darknesse at all 2. The Ordaining of it to be a Day of Blessings in Spiritual things wherein God will pour out Grace into the hearts of his people in the use of his holy Ordinances And Sanctified Or separated it from an Ordinary and Common to an Holy and Religious use for his own immediate service in the exercise of Duties of Piety and Religious Worship For whereas to Sanctifie signifies 1. To make Holy as Ephes 5.26 2. Or to set apart to an holy use as it is used Exod. 28.41 3. To keep holy or use in an holy manner as it signifies Levit. 10.3 11.44 4. To declare to be holy Numb 20.12 In the two last Senses men may be said to Sanctifie or Hallow things In the first it is peculiar to God alone In the second in which it is taken in this place it is appliable both to God and Man God by his Law and Commandement and Man by his free and voluntary offerings and vowes appointing things to be set apart unto holy uses which before were Common Because in it Not so much to propose his own Example for our imitation for God himself might Rest upon such grounds as concern not men but because Gods Rest manifesting the perfecting of the work of the Worlds Creation that day whereon he rested that is in which the work of Creation was finished and perfected was the fittest to be observed in remembrance of that great work As now the day in which our Saviour by his resurrection from the dead manifested the accomplishment of the work of our Redemption a greater work then that of Creation is the fittest to be Celebrated in the remembrance of that more Eminent and more Glorious Work For otherwise in themselves all dayes are equal neither is one of them more Eminent or more Observable then another The difference of dayes ariseth from the Works done or Events happening upon those daies A ground which even Heathen men themselves by the light of Nature acknowledged and made use of in observing their Feastivals Whence it is that God who grounds all his Moral Lawes upon Principles which right Reason consents unto gives in this for the Reason of Instituting that greatest Feastival limiting it to and fixing it upon that day in which he had finished the worlds Creation ended in Six dayes and declared to be perfected by his Resting upon the Seventh In which number of dayes he also pointed out as it were a set period of time according to the revolution whereof times might be ever after computed by Weeks or Sevens of dayes So that in that time in which he made and fully finished the World he set out a Proportion of time in which that Holy day should be observed and by the perfecting of the World upon the Seventh day designed the very day which in that revolution of time should be Consecrated to Himself and that by the ground upon which it was to be observed It is true that when this Law was given to Adam being then in the state of Innocency that ground of the Observation of the Day was appliable to none other but the Seventh or Last day of the Week because Man continuing in that state there could not have been supposed a more Eminent Work of God then the Worlds Creation But now since his Fall the work of the worlds Redemption by which it was not onely Renewed and Restored but besides more firmly settled then before being more Eminent and in every respect more Beneficial to man then the Creation the same ground upon which the Sabbath was by God fixed upon the Last day of the week warrants and directs us to translate it to the First day where on by our Saviours Resurrection that more Glorious Work of our Redemption was manifested to the world to be fully perfected Wherefore when God renews this Law of the Sabbath upon Mount Sinai the Condition of Man being then altered and a Redeemer promised and expected
the Wildernesse seeing we never read either of the observation of it or blame laid upon them for not observing it afterwards Seeing we find our Saviour Himselfe present at a great Feast on the Sabbath Day Luk. 14.1 And that in one of the cheif Pharisees Houses the strictest observers of the Sabbath even to Superstition Now that feast could not be prepared without a fire the kindling whereof if it had been unlawful on that Day neither would our Saviour have graced the Feast with his presence nor the Pharisees that watched him so narrowly and quarrelled with him so often for supposed Sabbath breaches have passed it over in silence No we require the observation of no other Rest then that onely which is expressed in the Fourth Commandement namely the laying aside of all the Labours of our particular callings in secular things that we may set a part the whole day of this Holy Rest unto God for his immediate Worship and service There are indeed many that conceive that Christians are not bound either by this Fourth Commandement or by any other law of the Decalogue as it was delivered by Moses nor any farther then we find it to be either to be a law of Nature or renewed by Christ or his Apostles And particularly they affirm that there must needs be acknowledged something to be Ceremonious and Muta ble in the Fourth Commandement as namely the observation of the last day of the week I which we our selves acknowledge to be changed whence they conclude no binding Argument can be drawn out of that Comandement to reach us that are Christians We answer 1. That it is true that God in the delivery of his Lawes to the Jewes looked upon them in divers respects In some things as the people of such a Nation and of such a Time which he manifested in giving them the Lawes Judiciall and Ceremoniall But in giving the Morall Law which takes in the whole Nature of Mankind he looked on them as the Body of the Church Representative to whom therefore he committed not onely those ten Lawes but besidesth e rest of his Oracles as the Apostle calls them Rom. 3.2 in trust for the use and service of the Church which also he manifested in divers particular Circumstances For there can be no probable reason given why God 1. Delivered the Decalogue by the voice and Pen of Christ the Head of the whole Church whereas he delivered the Judicialls and Ceremonials by by the voice and Pen of Moses the peculiar Minister of the Jewes 2. Why he wrote the Morals in Tables of stone whereas He appointed the Ceremonialls to be written in ordinary Volumes 3. Why he appointed those Tables to be kept by themselves in the Ark within the Sanctum Sanctorum which was as it were Christs own Closet whereas The Judicialls and Cerimonialls were laid up without the Altar of Incense the Pot of Mannah and Aarons Rod in a Room into which the Leviticall Priests had ordinary accesse unlesse it were to distinguish those Lawes which were peculiar to the Jewes from those which concerned the whole Church in generall Secondly to the Argument taken from the fixing of the day of Rest on the last day of the week in the Fourth Commandement We answer First that neither in the Summe nor Explication nor Conclusion of the Commandement we have no mention but of a Sabbath or day of Rest in the Explication we have the proportion of time appointed for this Rest which must be one whole day of seven in the Reason of the Commandement there is indeed a rule that directs us which shall be the Day but that is laid down in Indefinite terms and is indifferently applyable to either the first or last day of the week for howsoever the Seventh or last day of the week be there mentioned as it is here yet it is not to bind us to it as that particular day but as a day honoured above other dayes by manifesting the perfecting of that glorious red above other dayes by manifesting the perfecting of that glorious work of the Creation of the World So that the rule delivered from the designing of the particular day is onely this as we have shewed already in a treatise written of this argument that the day which God shall by his work advance above otherda yes shall be the Day of his Holy Rest which before Christ came was the last day of the week wherein by his Rest on that day God manifested the perfecting of the Worlds Creation but since Christ must upon the same ground be translated to the first wherein our Saviour by his rising from the dead on that day declared the perfecting of the worlds redemption which was the more eminent work of the two and consequently advanced that day above the former Secondly we say that having delivered all the rest of the Ceremoniall Lawes and compiled them into a volume a part by themselves distingushing them from the Morall Lawes by so many Considerable Circumstances as we have shewed already we cannot in reason conceive that God would leave out onely this one of those lawes to be mixed with his Moral and perpetuall and Unchangeable Lawes As for that Scruple which many stumble at that it appeares by mentioning in the Preface to the Law the deliverance from the Egyptian bondage and promising their Continuance in the Land of Canaan promised in the fifth Commandement that God intended the Decalogue onely to the Jewes because he mentions those things which concerned them alone We answer First that neither of those particulars in which they instance is any branch of any one of those Commandements but are only promised and annexed as Inducements to move them to yield obedience to those Lawes Now the duties may belong unto us though the Inducements and motives to perswade thereunto were peculiar unto them Secondly those very motives are indeed expressed in such a form as is appliable onely to them but the things intended by those expressions belong as well unto us as unto them Their deliverance out of Egypt in the Type belonged only to them but the deliverance from our Spiritual bondage represented thereby belongs as well to us as to them And the Land of Canaan pointed at in the fifth Commandement is any Land in the Earth which God gives any of his Servants as the Apostle clearly Interprets and Applies it Eph. 6.2 There remains yet behind one scruple which hath prevailed with many to doubt whether the law of the Sabbath were given to Adam in Paradise that is before his fall because say they being in that condition he neither needed any such Law either for the refreshing of his body or for the quickening of his spirit nor could possibly observe it having no other company but his wife which could not make a publique Assembly which the observation of the Sabbath requires To whom we answer First that this supposition that Adam being in Paradise needed no Sabbath is ill grounded
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
God because it crosseth our carnal affections and condemns all our wayes and works John 3.20 Let no man then suffer his judgement to be swayed by the opinion of the world in any matter that concernes the grounds of Truth delivered in the Word seeing the world is guided by the wisdome of the flesh which is enmity against God Rom. 8.7 And therefore no marvel though it oppose his Truth which brings down the strong holds and high imaginations of the natural man to bring under every thought to the obedience of Christ 2 Cor. 10.5 and refuse to give credit to those that speak it as the Jewes dealt with our Saviour John 8.45 because the world lying in wickednesse 1 John 5.19 which the truth of God reproves John 16.8 cannot but hate that which disgraceth and opposeth it Now if we observe it well that which made the woman so apt to give credit unto Satans suggestions was that her heart was beforehand taken with some desire after the knowledge which the eating of that fruit would certainly bring as Satan had informed her and she was desirous to believe Whence 5 OBSERVE Men are easily drawen to believe and hope any thing of that which they affect and desire Observe 5 LOve as the Apostle tells us hopes and believes all things 1 Cor. 13.7 and we know that as our affection is towards the person that speaks unto us so we give credit to his words much more to a friend then to a stranger Thus we are apt to hope well of our children because we love them well much more are we apt to promise ourselves good of our own counsels which we love better then our children It must needs be so seeing love being grounded upon a perswasion of some worth in that which we love we are easily drawn by the experience of that which we know to be in it to hope for and expect that which we know not although it doth not yet appear And whatsoever we desire to have because we desire withal that it may be good we hope it will be so By this one mark it will evidently appear that the generality of men are greater lovers of Wealth of Men of Honours of Pleasures then of God Himself or his Sonne Christ because it is evident they expect and promise themselves more good by them then by God and all his Promises following them more earnestly rejoycing in the fruition of them more cordially preserving them more carefully and resting on them more securely then on Gods Promises of Grace and Glory of this life and of that which is to come which as their own wayes convince them to their faces they esteem little better then meer delusions Yea it is manifest that they have no desire towards any way or work of Godlinesse of which they promise themselves no good by them Job 21.15 but disgrace poverty danger losse of profit and pleasure besides much unquietnesse of minde Nay by the same mark the greatest part of men appear to be greater lovers and better friends to wicked men of whom they never speak nor patiently endure to heare any evil then they are unto the godly of whom themselves are alwayes willing to believe any ill report that can be raised upon them The woman had before her eyes this pleasant fruit but she had withal an Interdiction from God not to meddle with it under the fearful curse of dying the death if she tasted of it but her inordinate appetite stirred up by sense we see prevailes with her above the terrour of the curse though denounced by God himself Whence 6 OBSERVE The terrours of wrath to come cannot prevâ—â—â— against strong and violent affections to things that are present Observe 6 IF the sense of an evil felt cannot withhold us in such a case as Prov. 23.34 35. much lesse can the feare of future evils work on our hearts The Prophet complaines that the peoples violent affection to rebellious courses thrust them forwards as an horse rusheth into the battel Jer. 8.6 of whom the Lord himselfe testifieth that he mocketh at feare and turnes not back from the sword Job 39.22 opposing their confirmed resolutions to evil against any shame or feare that stood in their way Jer. 2.25 26. Like Zimri and Cozbi that scorned the presence and tears of the Congregation and the apprehension of the future danger to fulfil their filthy lusts Numb 25.6 nay even the whole multitude of that rebellious people a little before were not deterred by the fearful judgement executed in their sight on Corah Dathan and Abiram from renewing their rebellion against Moses and Aaron the very next day Numb 16.4 The reason whereof is 1. Because such things as are present such as the pleasures of sinne are being apprehended by sense work more strongly upon the affections then things absent can do because they want that help of sense to conveigh them to the mindes which the affections are most moved by For as hope deferred maketh the heart sick because the thing desired is absent Prov. 13.12 so on the other side when the judgment is deferred and is not present the heart is not affected with the feare of it but hardened in men to mischief Eccl. 8.11 2. Because affections which things present raise up in us blinde our judgements so far that the evils threatened because they are not present are not believed so that men perswade themselves they will not come Deut. 29.19 Isa 28.15 and for that reason the feare of them restrains not men from evil because unto such persons they are esteemed as if they were not at all Let all men by this try their affections either to good or evil If our affections to that which is good be strong Much water will not quench love Cantic 8.6 7. as appears in the example of holy David whom though the proud derided Psal 19.51 Princes spake against him ver 23. the hands of the wicked robbed him ver 61. the proud digged pits for him ver 85. the wicked waited to destroy ver 95. yet all quenched not his love to Gods Law ver 97. nor his endeavours not to decline from his testimonies ver 157. Out of the same affection the Apostles were not deterred from preaching by all the menaces of the counsel and stripes that they laid upon them Acts 4.20 21. Thus Daniel continues his duty of making his request unto God despising the Lions Den Dan. 6.10 as the three children had done the flames of fire Dan. 3.17 On the other side to faint in the day of adversity argues small strength Prov. 24.10 or to take offence and be disheartened when tribulations arise Mat. 13.21 or mens displeasure threatens us as they do John 13.42 or much more when feigned terrours keep us off from our duty Prov. 26.13 That which prevailed so far with the woman or at least by which her minde already distempered by Satans suggestions was so far inflamed that it carried her on violently into this actual
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
who know nothing as we ought to know yea let us acknowledge our approbation of Gods waies and works both by setting out their praise and by quieting and contenting our hearts in whatsoever events befall our selves or others 2. If they prove not so to us let us blame our selves and not the work of God much lesse him that wrought it we are out of order and not any Act of Gods wherefore let us leave complaining and fall to searching and trying our waies Lam. 3 39.40 Not wishing any act of Providence altered but our selves seeing the inequality is not in Gods waies but in our own Ezech. 18.25 And we must needs acknowledge as it is testified of him Psal 145.17 That he is righteous in all his waies and Holy in all his works 3. Let us labour to imitate God in our works as far as we are able Do that which is good in it self correspoudent every way and useful to others which is and will be our honour Comfort and ground of reward from God in time to come Rom. 2.6 7. The goodnesse of the Light as it is a work of God considered in Generall we have observed If we consider it apart as we find it here in particular approved by God and testified by him to be good We may 4. Observe Light is a good Creature Observ 4 GLorious in it self and therefore said to be the robe wherewith God cloaths himself Psal 104.4 exceeding comfortable and delightsome Eccl. 11.7 For which cause a prosperous and comfortable condition is every where expressed by Light of singgular use to the Creatures as discovering and making all things manifest unto them Eph. 5.13 and thereby directing and guiding them in all their waies for which cause Gods Law according to which all mens waies ought to be ordered is expressed by that name Prov. 6.23 Psal 119.20 And consequently furthering all imployments which when the Egyptians wanted they were fain to sit still every one in his place Exod. 10.23 1. Acknowledge it unto God with all thankfulnesse as a speciall though a Common blessing that we enjoy the Light comparing the comfortablenesse of the Light of the day with the shadow and darknesse of the night the manifold benefits of the sight with the uncomfortablenesse of blindnesse and the dangers unto which it makes men subject Much more let us rejoyce in that glorious Light of the Word and Gospell and the knowledge and understanding of heavenly things which we gain thereby by which God himself is in some measure discovered unto us and the things freely given us by him by which our hearts are revived our steps directed and our selves stirred up and strengthened to walk in a safe way till God bring us in peace to the Light of glory hereafter 2. Let us then use the light well This Outward light to exercise our selves by the benefit thereof in profitable imployments Psal 104.23 Not to trifle it out in idlenesse and vanity much lesse abusing it to the acting of the works of darknesse and surfeiting and drunkennesse and the like But especially the Spirituall Light of the Word and not trifling with it as the Jewes did Joh. 5.35 as children that set up a candle to play by but attending and taking heed to it 2 Pet. 1.19 and walking in it as Children of Light See Romans 13.12 Ephesi 5.8 Something may yet farther be observed in this Testimony of God concerning both the Light and other Creatures which he formes afterwards That the Holy Ghost thinks this sufficient to commend Gods Works unto us that they were approved by God himself and allowed as good VVhence 5. Observe That and that only is good which God Approves Observ 5 ROm. 2.29 2 Cor. 10.18 Whence it is that God laies a speciall charge upon his people to do Not that which is right in their own eyes Deut. 12.8 But that which is good in the eyes of the Lord their God Deut. 6.18 Reason 1. He onely hath Authority to allow and approve as Princes have to stamp Coyn and that justly seeing he hath onely wisdom to understand and discern things aright and thereby to put a true difference between good and evil and besides his will is that which makes things good 2. There could otherwise be no certainty in the world unlesse there be One and that an unchangeable and infallible Rule for men to walk by and one ballance in which all men and their actions may be equally weighed and approved thereby Let no man please himself either with his own or with the worlds censure concerning himself or his wayes against which St. Paul protests 1 Cor. 4.3 4. Considering 1. That the Creature hath no Authority to justifie or condemn Rom. 14.4 2. Neither is any Creature furnished with such a measure of wisdom as to set a right esteem on mens Actions the grounds and scope whereof they cannot reach into much lesse of their persons seeing they can look only on the outward appearance so that God reverseth their Judgments abhorring many times that which they highly esteem Luke 16.15 After the Approbation of the Light followes the distinction and separation of it from the darknesse which as they are oppositein nature and so cannot subsist together so God separated them in time appointing them to succeed one another mutually in their turns Whence 6. Observe Light and Darknesse cannot subsist together Observ 6 NEither by nature in which being Opposite they must necessarily destroy one another nor by the will of God who hath purposely severed them for avoiding Confusion See 2 Cor. 6.14 Let all those that are of the Light 1 Thess 5.5 nay Light in the Lord Ephes 5.8 abandon darknesse with all the works thereof Rom. 13.12 Ephes 5.11 together with the society of all that walk in them as being 1. Uncomely 2. Unprofitable and unfruitful 3. Dangerous as wholly opposite to the state unto which we are called and hindering our communion and fellowship with God who dwelleth in the Light 1 Tim. 6.16 nay is altogether light without any darknesse at all 1 Joh. 1.5 6. Now though God divided the light from the darknesse yet he took not the darknesse clean away but continued them both still though not confounded together yet to take their turns successively and come in one anothers room in the order that he appointed Whence 7. Observe Light and Darknesse take their turnes and succeed one another in the Order that God hath appointed Observ 7 WHether we take them Properly so we see the night and day succeeding one another by turns Of if we take them figuratiuely for Prosperity and Adversity they also have their mutual succession Psal 30.5 so that weeping may endure for a night but joy cometh in the morning and that also by Gods appointment who hath set the one against the other Eccles 7.14 to keep all upright Reason 1. They are both useful in their times the Light and Day for action and employment Psal 104.23 The Night and Darknesse for
the Sunne was made for that service God hath planted it in the body thereof and by it conveighs it unto and carries it round about the world Whence 2. Observe When God hath prepared and affords meanes he doth ordinarily perform and conveigh all things by Meanes THus he brings forth Herbs and Plants by the seed of them makes the ground fruitfull but by mans labour Prov. 12.11 though he can do it as well without it as he did in the Land of Israel in the seventh year And strengthens mans heart by his food though man lives not by bread but by every word that proceedeth out of Gods Mouth Deut. 8.3 As appeared in the examples of Moses Elijah and Christ And this he doth 1. To humble us by making us to stoop to the means whereas in the state of Glory he shall convey all unto us without meanes 2. To manifest his Wisdom in making the means though weak in themselves useful and effectual 3. To unite rhe Creatures in love one to another and to move us to take care of them when we find them so usefull by daily experience Let all men then make use of such meanes as God offers unto them but yet in a right way 1. In obedience to the Will of God and in submission to his Ordinance 2. As depending still upon God for the issue and successe making use of them onely as instruments in his hand who works In and By them according to his good pleasure still praying for and expecting successe in the use of them by his blessing onely 3. Ascribing the successe and effects by meanes unto him alone with thankfulnesse who hath given both the means themselves and that efficacy unto hem by which they work for our good The place which is assigned to these Lights is the Firmament of Heaven So that God not onely gives them their Nature but withall assigns unto them their place where they shall be and besides limits them their use they must be What Where and for What service he appoints them VVhence 3. Observe The Places and Uses of all Creatures as well as their Being are assigned unto them by God himself Observ 1 OF the Elements we see the Earth is set lowermost as the foundation of all the rest Job 38.4.6 The Sea kept and penned up within the Channels which God prepared for it Jer. 5.22 Psal 104. The Ayre above them both and the Heavens higher then all The Stars and Planets placed in the Firmament the Birds and Beasts upon the Earth The Fishes in the Sea and all by Gods appointment VVho as he hath disposed them in their places so he hath appointed and limitted them their uses Giving the Stars for Light and influence the Ayr for Breath the Earth for habitation the Seas for Navigation the herbs and plants for food and medicine Beasts and fowls for Labour Nourishment and cloathing and amongst them the Horse for the saddle the Oxe for the plough the Asse for burthens and the like in many others And amongst men some for one kind of imployment and others for another Reason 1. That he might manifest both his Soveraignty and VVisdom in ordering and disposing as he did his Power in creating all things 2. That he might establish a setled order amongst the Creatures which without it must necessarily be in confusion and which without assignment of them to their stations and employments by God himself were impossible to be preserved Let the disposition of all Creatures by the Will and Decree of God direct us both in the disposing of our dwellings and making use of any Creature for our service Let it be our care to abide in the places and exercise our selves in the employments unto which God in his Providence hath assigned us He set the bounds of the people Deut. 32.8 And called them to their imployments as Moses and Aaron Bezaleel Aholiab David and others either by his own immediate call as Moses Amos Chap. 7.14 Or by the Ministry of men furnishing them diversly with proportionable abilities to their implyoments 1 Cor. 12.8 Let man abide then in the same calling wherein he was called 1 Cor. 7.20 1. To testifie his obedience to the Will of God 2. At that which God in his Wisdom knowes to be every way best both for himself and others 3. As being assured that in the way that God hath set him his prospering hand will not fail to be with him both to assist and give effect to his endeavours and to protect him in his way and to reward his Obedience Besides it may direct us in the use of the Creature to apply them to those ends for which they were ordained abhorring the vanity and folly of those that turn the Natural use of them unto that which is against Nature Rom. 1.26 Now when we consider the uses and services unto which these Creatures are designed by God and reflect upon their places and great glory wherewith God hath cloathed them We may 4. Observe All sorts of Creatures though never so high and glorious are ordained by God for Use and Service Observ 4 NOt onely those glorious Creatures which God hath made useful and serviceable to the whole Earth and divided to all Nations Deut. 4 19. But even the glorious Angels themselves who though they excell in strength yet do his Commandements Psal 103.20 in the service of the Elect as he hath appointed Heb. 11.14 This order the Lord hath established to continue amongst all his Creatures to the worlds end when God shall be all in all 1 Cor. 15.28 and then and not before the service of the Creature shall cease Rev. 22.23 Let all men of what rank or condition soever they be apply themselves to be serviceable in one employment or other for the good of others Gal. 5.13 Stooping even to those of the lower sort Rom. 12.16 As being by God ordained thereunto Mark 10.44.2 And most honoured thereby seeing the perfection of every creature in this present world is the Use of it for service 3. And bound thereunto by that love which we are bound to owe unto all men 4 And knowing that for such services we have an assured reward laid up for us in heaven Eph. 6.8 And lastly having Christ himself for our Precedent who came not to be served but to serve Matth. 20.28 though he were Lord of all Phil. 2.6.7 The first use of those lights was to distinguish the day from the night and to set the limits unto them both which is indeed performed by the Sunne as we know Whence 5. Observe Distinction between the day and night though it proceed from a cause in Nature yet is an Ordinance established by God Observ 5 HE makes the darknesse and it is night Psalm 104.20 So that both day and night are his Psal 74.16 who hath appointed unto them their periods and natural succession And that to set bounds unto mens labour which would if they were continued without intermission soon waste mens
person and the pattern according to which he intends to make it after his Own Image all those Circumstances laid together cannot but raise up our hearts to the Expectation of some great and extraordinary piece of work to follow So that we may 1. Observe Man is a singular and Extraordinary Piece of Work Observ 1 MAde a little lower then the Angels Psal 8.5 and Crowned with honour advanced above all the Creatures of this Visible World in the Majesty of his Person in the Abilities of his Mind Job 35.11 in Soveraignty over all the Works of Gods Hands but above all in his Spiritual Estate wherein he is made a Member of Christ a Son of God and Heir of Glory that the consideration thereof may justly ravish us with Admiration as it doth Holy David Lord what is man that thou art so mindfull of him Psal 8.4 1. Then questionlesse he must be Gods Chiefest Care more worth in himself then many Sparrowes Matth. 10.31 than Oxen 1 Cor. 9.10 created after the most perfect pattern the Image of God Himself Purchased at the Dearest rate even with the blood of the Son of God and ordained unto the highest end the Advancing unto and enjoying of Glory And shall he that so graciously cloaths the Lilies of the Field that so carefully feeds the young Ravens when they cry satisfies the desire of every living thing neglect to provide necessary supplies for man the Glory of all the Creatures and Lord of all the works of his hands See how our Saviour presseth this Argument Matth. 6.26.30 and 10.30 And the Apostle 1 Cor. 9.10 Now if men in generall may rest upon those grounds the assurance of Gods Children must needs be much stronger both for needfull supplies and protection seeing he that hath given unto them his own Son cannot but with him give them all things Rom. 8.23 Especially being Members of his Body who is Lord of all things and therefore cannot suffer his own Members to pine for hunger to starve for cold to be persecuted afflicted and tormented having received besides a charge from his Father to lose none of those that are given him but to raise them up at the last day Joh. 6.39 So that he cannot but be the Saviour of his own body Eph. 5.23 2. Let men who are so far advanced above all other Creatures do him service above them all Let the rest of the Creatures which in their places continue according to his Ordinance Psalme 119.91 stir us up that more especially are appointed for his service engaged by greater Mercies and furnished with greater abilities to serve and honour him with all our Endeavours rendring unto him proportionally to what we have received of him that as God hath put more Honour upon us then He hath done upon any other Creature so we may advance and Honour him in a greater Measure then any other Creature Remembring that we must give up an account unto him of the Talent which we have received from him and according to the proportion of what we have received as it is represented unto us by our Saviour Himself in that Parable Matth. 25. Before we come to the examination of the particular circumstances Considerable in Mans Creation it will not be amisse to take notice of the Order in which he was Created he was the last of all Gods Visible Works when the Heavens were framed and furnished with Lights both to guide and cherish him the Earth made dry for him to walk and dwell upon and furnished with all variety of Herbs Plants and Cattel for food Service and Delight when nothing was wanting which was needful and useful for him then was man made Whence 2. Observe God provides before hand all things needful and convenient for mans supply Observ 2 THus he prevents us with the blessings of his goodnesse Psal 21.3 causing his Care and Providence to go before our necessities Thus when he had resolved to call for a Famine upon Canaan and the Countries adjoyning he provided and sent into Egypt Joseph before to make provision and to lay up store of corn before-hand Gen. 45.7 And thus before any request be presented unto him he considers beforehand what we need Matth. 6.32 And in the course of nature God provides milk for children before they be born as their Parents provide them cloathes whose care notwithstanding comes far short of Gods as David found by experience Psal 27.10 Out of the same provident care of his he brings forth store of provisions in the Summer to supply the pinching necessities of the Winter following which if he should forbear to do all flesh must necessarily perish Moses in this History of mans Creation to apply himself to our weak capacity sets God before us undertaking and proceeding in his work after the manner of men by way of advice and consultation before-hand as men use to do when they undertake any businesse of importance although it be true that God who apprehends all things at once cannot be capable of deliberation but thus far he is pleased to abase himself in compassion towards us to shadow his wayes unto us by the actions of men that we may the better understand them Whence 3. Observe God is pleased in compassion of our Weaknesse to expresse Himself and his Actions unto us many times after the manner of Mon and their Actions Observ 3 THus God sometimes in his VVord represents himself as moved with humane Affections Grief Joy Wrath Compassion with humane expressions in forms of speech as Expostulations Complaints and Deliberations with humane Actions Coming Going Sitting still Arising Standing Sleeping Forgetting Remembring and the like And this he doth 1. That he may condescend to our weaknesse which moves him to feed us as Paul doth his hearers with milk because we cannot brook strong meat 1 Cor. 3.2 representing Heavenly things to Earthly men by earthly means as our Saviour speaks Joh. 3.12 And 2. To affect us the more by representing spiritual things by those which being Earthly are nearest to Sense which usually works most on our affections Let it fill our hearts with the admiration of Gods mercy and compassion towards such unworthy wretches as we are unto whom he is pleased to descend so low seeing we cannot ascend up unto Him cloathing himself as it were with our flesh and appearing to us in a sort in the form of a man laying aside his own Glory and Majestie for our encouragement and instruction A special end which the Spirit of God aymes at in setting out this history of Mans Creation with such variety of Circumstances and representing God consulting in such a manner is to raise up our hearts to a more serious consideration of and diligent searching into the work it self which must be supposed to be of more then ordinary importance unto which there is such unusual preparation VVhence 4. Observe Eminent and Extraordinary Works of God require of Men more Especiall and Extraordinary observation of them
prove like the foolish builder Luk. 14.30 or the Ostritch Iob. 39.14.15 2 Let it be a means to strengthen our hearts in the assurance of the perfecting the work 1. Of Sanctification God according to his promises will not leave purging us till he have made us without spot or wrinckle Eph. 5.17.20 Of our Salvation Phil. 1.6 He that suffered for us till all was finished Joh. 19.30 Will not leave till he have brought us into the full possession of the gloty which he hath purchased for us VERSE 2. THe seventh day The Hebrew Shevang which retaining the Letter as well as expressing the sense we render Seven is derived from a word which signifies to be full as if seven were a full and perfect number made up by the measure of time in which God finished the Creation of the world and by his resting after he had ended it declared the full and perfect accomplishment and finishing that Glorious work God Ended That is both finished whatsoever he intended to make and besides established and setled all that he had made to continue as it doth to this day in that estate in which he had Created it and also in that Correspondency that the Creatures had one with another Which he had made A Phrase added to distinguish the works of Creation from the works of Providence in which God both the Father and the Son work to this day John 5.27 He rested Not properly for God being a pure Act must needs be alwaies working and can no more cease to work than to be Onely in respect of the Creation he is said to rest or cease or forbear to do any more Manifesting thereby that he had fully perfected and finished all that he purposed and decreed to make This was Gods Rest taken Privitively If we conceive that there is any thing more implyed in this phrase it must be Gods resting in himself and in the Contemplation of his own works delighting himself as the Rest which he enjoynes Man upon that day is not a meer privitive Rest in ceasing from our labours but besides a positive Rest in which we stay our hearts upon God rejoycing in his glorious Works and Mercies towards Mankind So that Rest of God upon the Seventh Day laies before us the ground of the Institution of the Sabbath in the words following as a Day advanced by God above the rest by manifesting the perfecting of that glorious Work of the worlds Creation Thus we see God although he hath power to give what lawes he pleaseth yet is pleased to manifest the Equity of that which he commands that we may acknowledge his Will to be a rule of Righteousnesse VVhence 1. Observe God who may command What he will yet is pleased to command nothing but that which appears to be equall and Convenient Observ 1 THus is the observation of this day of Holy Rest equall and just in respect of God whose Wisdom Power and Goodnesse in Creating all things out of nothing and all of them exceeding good were fit to be remembred in some solemn day wherein Men by exercising themselves in the meditation of those glorious VVorks of God might be stirred up to an Holy rejoycing in him and to the publishing of his praise in the assemblies of his Saints for advancing of his glorious Name Secondly neither is it more just and equall in respect of God then it is profitable and beneficial to Man 1. By refreshing himself wearied with the labours of the six daies precedent 2. For the encrease of Piety and inward Comfort to the soul by enjoying an Holy Communion with God in his Ordinances and such are all the rest of Gods Lawes equall and just in all things Psal 119.128 and good unto Men Deut. 6.24 1. Let it move all Men that have power in their hand to exercise it according to the Rules of Equity and justice and for the good of others which must needs procure the respects of Love and reverence to their persons that Command and ready Obedience to their commands with chearfulnesse 2. Let it encourage all men to ready and willing Obedience to all Gods Lawes and that for their own good by considering 1. That at present they have their fruit in holinesse exercising themselves in such duties as are both honourable and comfortable 2. And that hereafter they shall receive a sure and plentiful reward Rom. 6.22 1 Cor. 15 58. Now although God were pleased to found his law upon grounds of Equity and Conveniency yet it was more then he was bound unto to give us an account of either notwithstanding we see that he is pleased to acquaint us also with the reasonablenesse and Equity of the Law that he gives VVhence 2. Observe God not onely makes his Lawes Equall and Reasonable but besides is pleased to make it appear unto us that they are So. Observ 2 THis God is pleased to manifest to his People in reasoning the case with them Ezech. 18.25 To the same end he is pleased to prefix a preface to his Law in delivering ft upon Sinai that they might consider in their own hearts how just and equall it was that he should have power to command them whom he had delivered from so Cruel a Bondage and slavery And for particular Lawes though the world judgeth them to be bonds and Coards yet he makes his Children to understand that his Lawes are right in all things Psal 119.128 And his Testimonies very Righteous and faithful ver 138. Reasons 1. We never truly honour God till in our judgment we approve and allow his Law to be just and equall as Saint Paul doth Rom. 6.16 And David as we have seen already whereby we set to our Seal that Gods Will is the rule of righteousnesse and holinesse 2. That is the onely meanes to draw men on to ready and Chearfull and by consequent Constant Obedience when the mind discerning both the Equity and Goodnesse of Gods Laws prevails with the will to make choice of them and drawes on the whole heart to delight in them and the whole Man to follow them with the uttermost endeavours which is a clear testimony to the world of the price that we set upon those holy Lawes and of our assurance that we have of an exceeding great reward in keeping them Psal 19.11 Let it move all that are Godly to search into all Gods Lawes begging Wisdom and understanding at Gods Hand for that purpose and undertaking the work with fear and reverence Consenting to and delighting in that which we know and adoring the depth of Gods Wisdome in general in those things that through our own Ignorance we understand not so fully in particular that we may with our whole heart yield unto and walk in all duties of obedience which it requires The phrase in which the Holy Ghost expresseth Gods resting from his Works must be carefully observed He rested saith Moses from all the workes that he had made or from Creating any more Whence 3.
God although he thought it not fit to change the Sabbath unto another day till that work should be accomplished which should occasion the change of it yet took speciall care to pen the Fourth Commandement in such expressions that when the time of accomplishing that work should come the day might be changed without altering the letter of the Law Wherefore having occasion in the fourth Commandement to alledge the same reason for the Continuation of the Sabbath that he gives here for the Institution of it and that in the same form of words which he here useth yet in the conclusion inferred upon that reason he changeth the Particular term Seventh unto that which is more General Sabbath saying not as here Therefore the Lord Sanctified the Seventh Day but Therefore the Lord Sanctified the Sabbath Day Implying that the time which he required to be observed must be one Resting day of Seven leaving the Particularity of the day to be designed by the work upon which the observation of it was to be grounded so that both the Jews from that same Law might have warrant for the observation of the Last day of the Week and we that are Christians might have the like warrant for the observing of the First day of the Week Some there are that conceive these words not to contain in them the Narration of what God instituted at present but by way of Anticipation a manifestation of what he Ordained and Appointed to be observed in the Law afterward delivered to his people upon Mount Sinai Exod. 20. As if Moses had said here This Rest of God the Seventh day was the reason why God in the delivering his Law upon Mount Sinai appointed his People to keep that Seventh day for a day of an Holy Rest To whom we answer 1. What ground is there to be drawn out of any Circumstance of the text that enforceth us to admit such an Anticipation and without such a ground who dare suppose it If we may pervert the Order of the Scriptures at our pleasure without warrant from the Letter of the text it self no Man shall be able to draw any binding Argument out of Scripture to conclude any thing at all 2. Anticipations in Scripture are most Commonly if not Alwaies used that by representing before hand somewhat which was done afterwards the whole narration might be made more clear and perspicuous or at least that the Occasion or consequents of such other things as are related might be Considered and laid together that we might the more easily and distinctly observe the VVay of God in his VVork Now in this place to mention the occasion of that which was done more then two thousand years afterwards helps nothing to the understanding of any thing there related and consequently there is upon that ground no cause of supposing such an Anticipation 3. Such an Anticipation in this place must needs be acknowledged to be utterly superfluous seeing the very ground of Instituting the rest of the Sabbath which is mentioned here is expresly and wel-nigh in the same words set down in the very body of the Law given upon Mount Sinai Now it cannot be Imagined that the Holy Ghost in an History so succinctly penned as this is would insert any thing unnecessarily and superfluously 4. Such an Anticipation in this place necessarily supposeth that the Book of Genesis was written after the delivering of the Law upon Mount Sinai for if the Law were not given before the Book of Genesis was written how could this Anticipation here shew the reason of a Law which was not then in being Now that the Book of Genesis was written after the Law was given is impossible to be proved Nay if conjectures might be admitted it seems more probable that Genesis was written while Moses was yet in Midian before he undertook the bringing up of Israel out of Egypt for besides that he was then best at leisure that Book must needs be of singular use to encourage the Children of Israel to undertake their journey into Canaan for which their Fore-Fathers had forsaken their own native soil which God had so many waies made over unto them wherein they had been sojourners so long a time and wherein God had so wonderfully protected and prospered them even to admiration all of them being great encouragements to enter into the possession of so good a Land so freely bestowed upon them Others there are that conceive that those words contain only a narration of what God himself did not what he appointed or ordained Man to do or observe afterwards and will have the words in the first clause to expresse what God did He rested and in the later to expresse how he did it He Sanctified and Blessed his Rest or kept it as an Holy Rest To whom we answer 1. How can God be said to Sanctifie his Rest in this Sense seeing his Actions and Holines of them cannot be severed but whatsoever he doth is Holy because he doth it The actions of Men indeed and the Holinesse of them be two things and are many times too far asunder but God is holy in all his Works Psal 145.17 and in ceasing from his Works And therefore to say that God Rested and that he Sanctified his Rest is to speak Improperly and Superfluously 2. If that be the sense of the term Sanctified how shall we interpret the next word Blessed In what sense God by his own Act of Resting may be said to Blesse the day of his Rest cannot easily be imagined neither do we find any other place of Scripture wherein that phrase bears such a sense 3. The letter of the Text and Series of the Narration seem to oppose this sense wherein we have related unto us three distinct Actions of God First He made 2. He Rested 3. He Blessed and Sanctified the Rest And those three are laid down as succeeding one another at least in Nature if not in Time Yea and to be in a sort the ground one of another The full perfecting and finishing of the Creation was the ground of Gods Resting and his Resting was the Ground or Occasion at least of Blessing and Sanctifying the Day of Rest or appointing of it to be a day of Holy Rest So that as in the words of the second verse He rested from all the works which he had made imply the making of the works before the Rest so in this Verse He Sanctified the Rest because he had Rested must needs imply that the Rest went before the sanctifying of the Rest and to be distinct from it A third sort there are that think those words Sanctified and Blessed to imply Not what God then did but what he purposed and intended to do afterwards and parallel for the strengthening of that conjecture with these words that phrase Jer. 11.8 where God saith that he sanctified and Ordained Jeremy to be a Prophet in the womb which cannot be understood of the Actuall Sanctifying of Jeremy at present but
earth and the Earth the Corn and Wine if any of them prosper Hos 2.21 Let us acknowledge the wonderful Goodnesse and Mercy of God that from time to time provides that means without which neither men nor beasts could possibly subsist and that constantly and seasonably so that neither Earing nor Harvest fail according to his promise Gen. 8.22 And withal take notice of his wonderful Power that makes the Rain a means of cherishing Life in the Herbs and Plants which it self hath no Life at all Without Rain or any help by humane culture God as Moses relates created the Herbs and Plants howsoever he pleaseth ordinarily to make use of both for the propagating and preserving of them Whence 6. Observe Though God be pleased to make Use of Mans Labour in Producing and Cherishing the Fruits of the Earth yet he can encrease and preserve them without it Observ 6 THis He manifested by causing every Seventh Year to produce Fruits sufficient for his people without any labour of theirs at all And indeed all that mans labour doth this way is but the applying of those means which have all their power and efficacy from God Man neither makes the Seed that he sows nor the Earth that receives and nourisheth it nor gives the one power to yield it nourishment or the other vertue to receive it and to grow and spring thereby These are the Effects of Gods Power who gives to every seed his own body who sends forth his Spirit and renewes the face of the earth Psal 104.30 and blesseth the springing of the fruits thereof Psal 65.10 Let no man then burn incense to his own net or yarn or think highly of his own wisdom or diligence as the cause and means by which his fields of Corn or Pastures are made fruitful seeing both our Strength to labour is from God and our Wisdom to manage our affairs aright is from him too Isa 28.26 and this blessing upon our labours is that only that makes them successeful So that every way it is he that gives ability to get wealth Deut. 8.18 riches are his blessing Prov. 10.22 without which it is in vain to rise early and to eat the bread of sorrow and carefulnesse Psal 127.2 Notwithstanding though Moses hereby proves these Herbs and Plants were the work of Gods hand at the first because there was no man to till the ground he must necessarily imply that ordinarily there is required mans labour in the producing and cherishing of the fruits of the Earth So that we may 7. Observe Though the fruitfulnesse of the Earth come only by Gods blessing yet the labour of man is required as the ordinary means to further it Observ 7 TO that indeed is the promise of Gods blessing annexed Deut. 28.8 12. Prov. 12.11 Now this labour God hath laid upon the generation of men Partly to humble us as appears by that Curse upon Man after his Fall and Partly to exercise both our Bodies and Minds and that for the good of them both seeing idlenesse as experience teacheth us both fills the body with ill humours and the Mind with noisome lusts and lastly that being daily busied about the Creatures we might the better observe the wayes of Gods providence in providing for blessing and supporting them and working by his influence both In and By them in a wonderful manner Let then every man apply himself to labour in the place that God hath set him in 1. In Obedience to Gods Command 2. Depending still upon Gods blessing which only must prosper his Endeavours lest otherwise sicknesses in his Body and noisom lusts in his Soul and the Curse of God upon his Estate waste and consume him and misery and beggery come upon him like an armed man Prov. 24.34 VERSE 6. ANd there went up a mist So many read it and then the sense is that as God only made the Creatures so he only cherished them neither by mans labour nor by Rain the ordinary means by which they now grow and live but instead thereof he prepared a Mist which he made to be sufficient to water the Plants which he had made But some there are who translate it Neither a Mist which also the Original may well bear And then the sense seems to be more clear and suitable to the scope of the Holy Ghost who to shew that the Plants and Herbs were produced meerly by the Power of God excludeth all the Ordinary means by which according to the Course of Nature they might be cherished both mans labour and the dew of Heaven whether by rain the more usual and effectual or so much as by a mist the weaker and lesse usuall means of nourishing the Plants Howsoever the words be rendred the scope of Moses appears to be this by excluding the help of any Second cause to make it evident that the Herbs and Plants were produced and sustained only by the Power of God that we might acknowledge the Equity of Gods Command in restraining man from eating of the sruit interdicted and might behold his Goodnesse and Bounty in bestowing on him the free use of all the rest of the fruits which he had Created for which man had never laboured So that if he denied man any sruit seeing he had no right to it it was just and equall and if he granted him any much more if he gave him all the rest it was out of favour and superaboundant bounty Now if we consider the words as we do in our Translation But a Mist We may 1. Observe God wants no variety of means to effect whatsoever he will Observ 1 IF there be no rain to water the Earth the Mist shall suffice if his People want corn to feed them in the wildernesse the Heavens shall rain down Mannah for their food If there be no other means to conveigh bread and flesh to Elijah the Ravens shall bring it him every morning and evening if that meanes fail he hath a widdow in Zarephath that shall provide for him if her proifions fail an handfull of meal in the barrel and a little oyle in the Cruse shall be sufficient to maintain him and her with her whole family till God send rain on the Earth Let no man despair when meanes seem to fail he that takes them away can provide other at his pleasure if they seem weak and insufficient in themselves he can make them sufficient by his Power If Christ be taken away from the Earth to ascend unto to his Father his Spirit shall descend upon the Apostles and work more effectually by their Ministery than it had done by Himself in the daies of his flesh when he was present with his Church here on Earth Now if we render those words as others do Neither a Mist We may 2. Observe God can and many times doth bring things to passe without any meanes at all Observ 2 SEe Gen. 1. ver 30. Obs 7. and ver 11. Obs 2. The end why Moses in this Narration excludeth
Ghost He laid up food in the Cities expressing that phrase Indefinitely which in strict signification should be rendred In the Middest of the Citties Notwithstanding seeing in the Hebrew tongue the Middest is the most proper signification of this Phrase we may warrantably render it in the middest and interpret it as we render it to design the particular place in the Garden where this Tree stood Which we may conceive to have been purposely placed in the middest of the Garden that it might be the more often in Adams view which should be alwaies in his thoughts as it must needs be when he must so often passe by it either to take his food or to busie himself in his appointed employment And the Tree of the knowledge of good and Evil Which Adam being forbidden to eat of not for any evill in the Tree or in the Fruit of it but onely because it was the Will of God to forbid it his abstinence from it meerly upon Gods prohibition might signifie unto him that the true bounds of good and evill was onely the manifestation of Gods Will which makes that good and lawful which he allowes and Evill which he forbids So that this Tree which was forbidden amongst all the fruits which were allowed man for his food was as it were a mark by which Good might be known from Evill as one mans land is known from another by the bounds set between them in the fields where they lye The particular place where the Tree stood is not here mentioned but when the Woman Chap. 3.3 names it The tree in the middest of the Garden we must conceive that those two trees stood not far assunder as alwaies the Sanctions of the law in promises and threatnings are either expressed or must be understood to go together By these two Trees then there seems to be represented and figured out unto us the summe of the Covenant between God and Man of which the promise on Gods part was the bestowing of all blessings upon man implyed in the figure of the Tree of Life External Internal and Eternal the life both of Nature and Grace and that in the perfection of both and on mans part the Covenant was Faith by which he was to depend on Gods All-sufficiency and Truth And Obedience by which he wholy submitted to the Will of God to be guided by it in all his waies Both these parts of the Covenant God thought fit to represent unto man by those outward and visible signs of the Two Trees This full description of Paradise being the place which God had prepared for man and assigned unto him for his dwelling and employment with such a particular recounting of the variety of the fruites wherewith he had furnished it and which he allowed man for the comfort of his life gives us occasion to 1. Observe As God gives us all things freely so withall he takes special Notice of all that he bestowes upon us Observ 1 NOt to cast it in our teeth for he giveth liberally and upbraideth no man Jam. 1.5 Unlesse it be in case of Unthankfulnesse and disobedience either to wicked men to aggravate their rebellions and thereby to justifie himself in his Judgments upon them as he doth unto Saul 1 Sam. 15.17 Or to his Children to affect their hearts the more with the sense of their own failings as he doth to David 2 Sam. 12.7 8. But partly for our sakes that we may know that he who takes notice of all that he gives us will withall take account of us how we imploy it as our Saviour represents in the Parable of the Talents Matth. 25.19 that we may possesse his blessings with fear and trembling And partly for himself that he may rejoyce in his own bounty and goodnesse Psal 104.31 which is not the least part of his happinesse Let us much more take particular notice of such blessings as we receive from Gods hands laying up in our hearts and upon all occasions setting before our eyes the number weight and measure of them as far as we are able to comprehend them as the godly do not only of general and Common mercies as Psal 8.7 8. But besides of particular favours as Psal 18. and 116. As well to the filling of our hearts with the apprehension of Gods mercy towards us to raise them up to an holy rejoycing in him and Dependance upon him as also to quicken us to all chearfulnesse in duties of obedience unto which we are tied by as many obligations as we have received blessings from him and for which we may rest assured of our reward hereafter upon that experience that we have of Gods bounty in that which we have received already Those pleasant trees wherewith Paradise was so plentifully furnished God made to grow not onely out of the Earrh but besides in that particular place yea we may add farther in that very Order and Manner wherein they grew So that we may hence 2. Observ Every plant on the face of the Earth growes where and in what Manner and Order God appoints it Observ 1 NOt onely the Gourd which sprang up over Jonah's head Jonah 4.6 which was an extraordinary and miraculous work of God but even the trees and herbs which spring ordinarily out of the Ground God makes to grow Where and How he pleaseth This must needs be so seeing it is onely God that gives them their body and in whom they as well as all things else consist whence it is that we see that many of them cannot be made to grow where man will but where God hath fitted them with a soil and temper of aire agreeable to their natures This leads again to the consideration of Gods Providence and Mercy to us in those things which nature produceth It is not the Earth or the Heavens much lesse humane culture but Gods Blessing by them that makes the grasse to grow in our pastures the Herbs in our Gardens and the Trees in our Woods of which though all the Earth were full yet our grounds might be empty without Gods speciall blessing The Trees and Plants that God furnished Paradise withall were both delightfull every way both to the eye and taste and usefull too and good for food and the variety of them such as no kind of desirable fruit was wanting but was to be found in Paradise so that Gods bounty unto man overflowes to admiration Whence 3. Observe Gods Bounty abounds unto men not onely to the Supplying of their Necessities but also for their Delight Observ 2 HE gives wine to chear mans heart and oyl to make the face to shine as well as bread to strengthen his heart Psal 104.15 So that he bestowes all things abundantly to enjoy 1 Tim. 6.17 And this he doth partly to set out his All-sufficiency and kindnesse to man the more when it is apprehended so many waies by every sense whereunto every different object brings in as it were a new evidence and Testimony of his overflowing
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
God puts into mans heart against Satan For as the corrupting of mans heart was by closing with Satan hearkening to his suggestions and embracing his counsels and directions by which his heart was wholly taken off from God so the purging and sanctifying of his heart must begin in abhorring Satan and all his counsels and principles which being once wrought in him he was prepared to close with God again Whence 4 OBSERVE God sanctifies all those whom he saves Observe 4 FOr by faith we are saved Eph. 2.8 and faith purifies the heart Acts 15.9 This indeed is Gods Will even our sanctification 1 Thes 4.3 intended by Christ when he gave himself for his Church Eph. 5.26 27. that through sanctification he might bring it to glory as he there speaks and by God himself who hath chosen us to be holy Eph. 1.4 and to salvation thorough the sanctification of the Spirit 2 Thes 2.13 Reason 1. We can otherwise have no communion with God who will be sanctified in all that come near him Lev. 10.3 2. Neither can we without it be partakers of Gods glory which especially consists in holinesse Exod. 15.11 3. Neither could it any way stand with Gods honour to delight in any but such as are holy as he is holy It is indeed a great comfort to all that are godly who groan under the burthen of those pollutions and defilements which yet cleave unto them Rom. 7.24 that God will purge them more and more till he have made them without spot or wrinkle Eph. 5.27 and withal an effectual motive to quicken our endeavours in fighting against our lusts and labouring to mortifie our corruptions wherein we know we shall get the Conquest at last by the Power of the Spirit of Christ This work of sanctification is pointed at only in one branch or effect of it the hatred of Satan and his seed that is all such as bear his image under which must necessarily be included the rejecting of all his counsels and principles by which the woman had been formerly beguiled and drawen into rebellion against God Whence 5 OBSERVE It is a mark and effect of true sanctification to hate both Satan himselfe and all that beare his image Observe 5 IT is true that even by nature all men have a kinde of hatred of him so far that his very name is feared scorned and abhorred in the world But this seemes rather to be the feare of his power then the hatred of his person as it is manifest because 1. Most men abhor not to bear his image being conformed unto him in infidelity sensual delights carnal and covetous desires pride self-love lying malice and the like 2. They delight in and usually entertain familiarity with his children 3. They embrace his principles are guided by his counsels and do his will and works as our Saviour taxeth the Jewes John 8.44 4. They contend and strive for the establishing of his Kingdome in ignorance and licentiousnesse hating and contending against the meanes and persons that oppose it Wherefore it needs be a work above nature to bring the heart of a man by nature seasoned with his principles to a true and right hatred both of Satan and his wayes manifested in abhorring his image 1. In our selves Original sin with the lusts of it which the Prophet David acknowledgeth with shame Psal 51.4 Paul groanes under as abody of death Rom. 7.24 and they that are Christs have crucified Gal. 5.24 hating especially pride Prov. 8.13 infidelity Heb. 3.12 a rebellious spirit Psal 101.4 2. In all other persons in whom we discover the image of Satan who walk after him as all men do while they remain in their natural condition Eph. 2.2 even as many as walk in unrighteousnesse 1 John 3.10 in the lust of concupiscence 1 Thes 4.5 in the works of the flesh described Gal. 5.19 20 21. who are indeed haters of God Rom. 1.30 and therefore worthily hated of all that are godly Psal 139.21 3. In abhorring all his wayes every false way Psal 119.128 vain thoughts ver 113. lying ver 163. 4. We manifest our hatred of Satan in fighting against him and his instruments and the power of his Kingdome after holy Davids example Psal 101. labouring to bring other men out of his snare 2 Tim. 2.26 5. In waxing zealous for God and his honour contending for his truth Jude 3. for establishing of his ordinances Psal 69.9 grieving for mens breaches of his Law Psal 119 139 1â—8 and delighting in the society of the godly ver 63. These indeed are the fruits of the Spirit and are the undoubted marks of an heart that is truly although not perfectly and fully sanctified The Serpent was at the most but Satans instrument in deceiving the woman the whole plot and suggestions by which she was beguiled were the acts of Satan Yet some conceive that this enmity reacheth to the Serpent too as well as to Satan whose opinion if we embrace we may thence 6 OBSERVE Whosoever truly abhors sinne must needs withal hate the very instruments of evil Observe 6 THe very garment spotted with the flesh Jude 23. As 1. Being in it selfe made abominable being once defiled with sinne 2. And dangerous to us as a meanes to draw us into that evil which we abhor Satan having so far prevailed with the woman as to draw her into rebellion against God by embrating his counsel against Gods expresse Command one might probably have conceived that this had been a likely meanes to continue and increase her familiarity with Satan who had not only begun acquaintance with her but having weakened her by this meanes had the more power to prevaile with her afterwards But God decrees they should now be greater enemies then they had ever been friends and that questionlesse upon that very occasion wherein they had by woful experience discovered the ill successe of hearkening to his counsel Whence 7 OBSERVE Godly men the more they are acquainted with sinne and sinners the more they should and do abhor them Observe 7 HEnce Saint Paul complaines so much of that body of death Rom. 7.23 because he had experience of the powerful working of it in perverting his heart and exhorts the Romanes to yield up their members instruments to righteousnesse because they had trial of sin and found no fruit in it but shame Rom. 6.21 and upon the same grounds disswades men every where from sinful courses because they had experience of them see Eph. 5.7 8. Col. 3.7 8. and that was it that wrought upon the heart of that poor afflicted soule Job 33.27 that the perverting of righteousnesse had not profited him Whence St. Petâ—r judgeth their case desperate who having had experience of sin were now escaped out of it and yet return to it again as a dog to his vomit 2 Pet 2.20.22 and no marvel seeing sin being in it selfe found by experience to be shameful and unfruitful If that experience which is the Mistresse even of fooles themselves
do not manifest unto men their errour in embracing it they are either wholly besotted with that wretch which was unsensible of his own smart Prov. 23 35. or love death Prov. 8.36 and their own destruction which is against the principles of Nature it self Let every man then carefully observe what impression the experience of sin leaves upon his heart If it be zeal indignation revenge grief and the like 2 Cor. 7.11 2 Sam. 24.10 feare watchfulnesse and resolution against it for time to come Job 40.4 5. so that with Solomon we finde nothing in it but vanity and vexation of spirit and thereupon hate all our labour therein Eccl. 2.18 then is there certainly a spirit within that lusteth against the flesh If after the sin we remain senselesse fearlesse carelesse there is certainly some dangerous spiritual disease upon us which taking away the sense of good and evil discovers it self to have seized upon and much weakened the fountain of life it self But if we come once to this height that acquaintance with sin breeds glorying in it Phil. 3.19 delight and joy in it Job 20.12 hunger and thirst after it so that we resolve that to morrow shall be as to day and much more abundant Isa 56.12 the case is desperate without Gods infinite mercy Thus God promiseth to recover man out of Satans snare and that by infusing into his heart an holy hatred and detestation of Satan and of all his instrments and wayes and counsels and this he promiseth shall be his own work for he speaks it I will put enmity c. Whence 8 OBSERVE Sanctification is the work of Gods Spirit Observe 8 HEnce therefore it is expressely called the sanctification of the Spirit 2 Thes 2.13 unto which both sanctification and justification are ascribed 1 Cor. 6.11 and upon the same ground it is called the Spirit of holinesse or sanctification Rom 1.4 which proceedeth from God and therefore this work is ascribed also unto him 1 Thes 5.23 from whom it passeth thorough Christ as the conduit whence he is also said to sanctifie his Church Eph. 5.26 by the Spirit as the working cause and by the Word as the instrument John 17.17 the power whereof is notwithstanding wholly from God 2 Corinth 10.5 Reason 1. It can proceed from no other cause seeing mans heart in it selfe being wholly corrupted it is impossible to draw a clean thing out of that which is unclean Job 14.4 and therefore if it receive any holinesse it must be infused by him that is the fountain of holinesse 2. And it is fit it should be so that all the honour of every mercy as well our sanctification as our justification might be ascribed to God alone that he that glories might glory in the Lord 1 Corinth 1.31 Now Gods promise being absolute that he will do it it must needs be granted that the work shall infallibly be accomplished according to his word for his thoughts must stand throughout all ages Psal 33.11 and who hath resisted his will Rom. 9.19 Whence 9 OBSERVE The work of grace and Sanctification wrought in the heart of man is unresistible Observe 9 AS depending upon the will of God and not of man so that it is not in him that willeth nor in him that runneth but in God that sheweth mercy Rom. 9.16 who worketh in us both to will and to do according to his good pleasure Phil. 2.13 and not according to ours So much is implied in those phrases of writing the Law in our hearts Jer. 31.33 of taking away the stony heart and giving an heart of flesh Ezech. 11.19 of begetting anew 1 Pet. 1.3 of creating Eph. 2.19 and the like all which manifest a work wrought upon man and not by him and therefore having no dependance upon his will at all Neither 1. Is it fit it should be otherwise lest Gods will should be over-ruled by the will of man and Gods purpose of saving such as he hath chosen to himselfe from all eternity should be frustrate 2. If the work of mans conversion be duely weighed it cannot be otherwise seeing in the first act thereof nature being more corrupted must needs stand in opposition against God and so must continue to do till God change it the Apostle testifying that the wisdom of the flesh that is of a Natural man is enmity against God and neither is nor can be while he so continues subject to his Law Romans 8.7 Notwithstanding in this promise wherein God undertakes to carry on man in an irreconcileable enmity against Satan he implies that he will not carry him on therein by violence and inforcement but intends to make use both of his will and affections in this opposition For enmity consists in a voluntary and strong motion of the minde of a man against that which he hates wherein both the will and affections are exercised Whence 10. OBSERVE The work of mans sanctification is not forced upon him although it cannot be resisted Observe 10 FOr in this act God works in us to will as well as to do Phil. 2.13 so that there is at once both Gods drawing and our running Cant. 1.4 Wherfore the Prophet expresseth it by taking away the heart of stone and giving an heart of flesh Ezech. 11.19 There is in a renewed man an heart still by which he consents unto and endeavours to perform that which is good as the Apostle speaks of himself Rom. 7. only God gives him that will by performing two things First by taking away that heart of stone which is in man by nature which is so hardened by that sinne that cleaves unto it that it is utterly uncapable of any counsel or means that might be used to draw it to that which is good by which it can no more be swayed then a black-mores skin can be made white by washing Jerem. 13.23 Secondly when God hath freed the heart of that obstinacy in sin and untractablenesse thereby to any good and hath destroyed in it that enmity against God which hinders it from submitting to his Law yet the heart could not of it selfe close with and embrace any thing that is good if God did not give a new heart of flesh that is infuse into the heart an inclination and tractablenesse to his will which the Prophet prays for Psal 119.36 by which it is enabled to consent unto God and to the motions of his Spirit to follow after to know him Hos 6.3 and to take up words and return to him Hos 14.2 The truth is God could otherwise have no honour by a sinners conversion if the heart should stand out still against him and not encline to approve choose and delight in his wayes above all things To serve and obey by force is slavery and not subjection and proclaims God to be a tyrant rather then a Lord wherefore he loves a cheerful giver 2 Cor. 9.7 and to be loved and served with all the heart and with all the soule Deut. 10.12 with joyfulnesse and
42.6 3. What contempt of all things in comparison of Christ with Paul Phil. 3.8 No title in the world could be more firme then Adams was to the Garden of Eden which God had planted of purpose for him and into the possession wherof God had put him with his own hand And yet we see for his rebellion he is cast out of all that God had given him Whence 1 OBSERVE There is no blessing so firmly assured unto us whereof sinne may not deprive us Observe 1 EVen Canaan it self though confirmed by Gods oath to Abraham and his seed the unbeleevers were deprived and kept out of by unbelief Heb. 3.18 as their posterity were cast out of it even after they possessed it as God had threatned Lev. 26.33 Deut. 28.63 Thus was Elies posterity cast out of the Priesthood 1 Sam. 2.29 30. and Davids out of the Kingdome though both assured by Gods firmest promises Psal 89.35 36. compared with ver 39 40. Reason 1. All promises are granted under the condition of obedience sometimes expressed as Psal 89.30 31 32. and alwayes understood 2 It were not for Gods honour to prosper men and continue his blessings to them in a course of â—ebellion 1 Sam. 2.30 Psal 94.20 3. Nor for mans good who would abuse the blessings to his own destruction See Ps 73.6 7. and harden the hearts of others by continuing in wayes of rebellion if they should prosper in them See Ps 73.10 Mal. 3.15 First it reproves all that walk in rebellious courses promising themselves impunity in their sinful ways Deut. 29.19 and assurance of their estates at present Psal 49.11 wherein they highly dishonour God as either not seeing or at least not regarding their wayes Ps 94.7 as if he were like unto themselves Ps 50.21 Secondly And beguile themselves like fools Ps 49.13 1. Wanting many good things which their sinnes Isa 59.2 keep from them and forfeiting what they do enioy which God either deprives them of at present or reserves unto them for their hurt Eccl. 5.13 and shut out themselves from all hope of enjoying any good for time to come as remaining under the wrath of God which they shall have hereafter poured out upon them to the uttermost that to all eternity 2. Let us be wise and walk in fear alwayes Prov. 28.14 Considering how prone we are of our selves to carnal security not only the wicked Prov. 14.16 but the godly also Ps 30.6 whence we are called upon to be watchful Mark 13.37 Considering 1. That all Promises are made under the condition of obedience Lev. 26.3 4. and Deut. 28.1 2. Prov. 2.21 2. That outward blessings may be a snare unto us Prov. 30.9 unlesse we use them warily 3. That even inward spiritual blessings though they cannot be lost yet may be much empaired and the comfort of them not felt for a time if we grieve the Spirit by any sin as David found by experience Psal 51.8.11 Adam being cast out of Paradise is confined to labour in tilling the ground whence he was taken which in all probability was not far from perhaps within the view of Paradise A great change in his employment from keeping and dressing which was rather a recreation then any painful labour to Tilling a tiresome toile especially to him who wanted tooles beasts servants and all helps for that work and had besides Tilling of the ground to provide himself some shelter to harbour himself from the weather together with many necessaries for the support and comfort of his life But it is observable that when God sends Adam out of Paradise he assignes him a place where to be and an employment what to do Whence 2 OBSERVE Mens dwellings and employments are both assigned by God Observe 2 GOd divided the earth amongst the inhabitants thereof in the beginning Deut. 21.21 22. and 32. and not only gave it to them in general Ps 115.16 or assigned a Countrey to his own people in particular Psal 105.44 but allotted out every Tribe their portion in it as appeares by comparing Gen. 49.13 with Josh 19.11 which although he point not out now to us by lot as he did then yet he disposeth in the ordinary course of his providence directing the subordinate means to act only what he had before determined And for mens employments the Apostle termes them Gods callings 1 Cor. 7.17 Reason 1. The earth is Gods Ps 24.1 to which by consequent no man can have any title but by assignation from him And we are his Ps 100.3 and in him live and have our being Act. 17.28 and consequently may more justly be assigned our employments by him then a servant may be appointed his work by his Master and besides it is God that must both furnish him with abilities for his employment and prosper his labours therein 2. It is fit it should be so as in all other acts of providence for avoiding confusion Let us first content our selves with our places and employments as being assigned to us by God himself who 1. Hath power to dispose of us 2. And knows what is fittest for us 3. And orders all things so as may be most for our good and his own glory Secondly and carry our selves in our places so as we may be able to give up with joy our account to him that employes us from whom we in our places doing his will and having our successe from his prospering hand have ground to expect the reward of our faithfulnesse in discharge of our duty at the last day See Eph. 6.6 7 8. Now although we are assigned and trained up to our imployments by our Parents or other governors we must look on them only as Gods instruments executing only what he hath determined concerning us The observation to be raised out of the consideration of the place where God disposeth of Adam when he sent him out of Paradise and of the employment that he assignes him that he should Till the ground and by his labour provide himself means to maintain his life have been noted in ver 19. But that which is pointed at here that it was the ground whence he was taken may give occasion to 3 OBSERVE God every where leaves remembrances to mind us what and how base we are Observe 3 THe grasse and flower of the field withering and cut down every day Isa 40.6 7. the eating of our garments by mothes James 5.2 Isa 50.9 the Winter and Summer darknesse of the night after the light of day our eating drinking and sleeping c. much more our infirmities and diseases the messengers of death at hand Reason Nothing is more useful to us then to number our dayes that we may apply our hearts to wisdome Psal 90.12 and take them off from the world Luke 12.19 20. and yet nothing is lesse thought on or laid to heart see Psal 49.11 12. Let not us suffer our selves to be beguiled and lulled asleep by the deceits of the world having such a cloud of monitors