are of him 1 John 3.12 The very consideration whereof should be a sufficient motive to make such persons vile and odious in all mens eyes agents of Satan employed by him for their destruction which must be the effect of hatred and malice at the last and should withal appale the hearts of all those in whom those sins reigne who therein bear the image of Satan are acted by his Spirit and serve him in fulfilling his will and therefore cannot expect any other then to receive his reward and to be made partakers of his plagues This enmity and malice of Satan against man was from himself which occasions on the other side the enmity of men against him whereof God professeth himself the Author Partly by his decree by which he appointeth that it shall be so and that also reacheth to Satans malice against man which though God infuse not into him yet he orders and moderates not according to Satans will but according to his own and partly by the effectual working of his own spirit in the hearts of the godly which moves them with a just hatred against Satan and all his instruments as being both their own and Gods enemies Whence 14 OBSERVE The malice and hatred between the godly and Satan and his instruments is by Gods appointment and decree Observe 14 WHerfore he is said to have an hand in many of the attempts of wicked men against his own children He hardens Pharaohs heart to follow after his people Ex. 14.8 17. Nay he turned the hearts of the Egyptians to hate his people Psal 105.25 He stirred up enemies against Solomon 1 King 11.14 23. And this he doth by ministring objects outwardly by which that malice which was before in their hearts is quickened and awaked and besides by directing that malice of theirs in that way that best pleaseth him for his own glory Much more is it true that God determines all the effects of wicked mens malice against his children not only when he employs them in a course of Justice to chastise his people for their sins As he sent Nebuchadnezzar to a dissembling Nation to scourge it as his rod so that the staffe in their hand was his indignation Is 10.5 But even then when they are unjustly moved out of malice to hate and persecute the godly their wayes and actions are directed by God to execute what he appoints as the Jewes did in crucifying our blessed Saviour Act. 4.28 It must needs be so seeing the counsel of God must stand in all ages Psal 33.11 and therefore they cannot hate where God wills they shall love much lesse can they out of malice effect any thing otherwise then God hath appointed Let all that are godly beare the malicious practices of men against them 1. As being determined by God 2. And so moderated that the wrath of man shall praise him Psal 76.10 and the remainder of it so restrained that it shall work to the good of those that love him Rom. 8.28 being the meanes of continuing strangnesse between them and wicked men lest by familiarity with them they might learn their wayes Prov. 22.25 and be entangled in their snares It is not to be passed by that the Lord in establishing this enmity between the woman and Satan especially hath this for his aime that the woman might for time to come be the better secured from that danger which she had fallen into by her familiarity with Satan who by that meanes had ensnared and seduced her which he should not have opportunity to do hereafter when there should be such enmity between them Whence 15 OBSERVE God directs and turnes the malice of Satan and his instruments against the godly to their good at the last Observe 15 FIrst by the hatred which they beare to the persons of wicked men who have such mischievous intentions against them they are moved the more to abhor and avoid their wayes 2. That enmity cutting off all familiarity with wicked men deprives them of the opportunity of corrupting the godly by their examples and alluring inticements 3. The more they are hatred and persecuted by wicked men the more is their reward increased hereafter Mat. 5.12 4. And Gods providence is the more clearly manifested in preserving and protecting those poore sheep amongst so many ravening wolves 5. And their sincerity the more appeares when they continue constant with God serving him in an holy course of obedience notwithstanding mens opposition against them as David implies Psal 119.51 85 161. Lastly it is an occasion of uniting the hearts of the godly in a firmer bond of love one towards another and of cleaving more close unto God when they finde themselves compassed about with so many enemies in the world This promise howsoever intended to both yet is directed as we see rather to the woman then to the man seeing she only is spoken to by name The reason whereof we may conceive to be as hath been intimated already either to apply the comfort the more unto her who had most cause to be dejected as being deepest in the transgression Or that the promise might be the more firme being made to the woman the weaker vessel of the two against whom if Satan could not prevaile there was little hope of prevailing against the man which was the stronger And if God were pleased to shew so much favour to the woman who had most offended much more might the man hope to finde favour in his eyes whose offence was lesse at least in some degree Whence 16 OBSERVE God usually supplies most comfort to those that most need it Observe 16 HE above all others healeth the broken in heart Psal 147.3 and sends Christ more especially unto such persons Esay 61.1 that as the sufferings of Christ abound in his children so the consolations might abound by Christ 2 Cor. 1.5 Thus Christ Jesus himself after his resurrection appeared first to his mother to Mary Magdalen and to Saint Peter the persons that were most dejected in Spirit either by the grief of Christs death or for their own sins And this he doth not only out of necessity lest otherwise the bruised reed might be broken but out of his delight to take compassion upon such as are distressed and lastly because comfort must needs do most good where men are best prepared to receive it Now considering that God makes this promise to the woman the weaker person of the two that she should stand out in a stiffe and perpetual enmity against Satan so that she should not be mastered by him 17 OBSERVE God is able and will strengthen the weakest of his servants against Satan and all his Power Observe 17 HIs strength is perfected that is manifested to be perfect in weaknesse as himself speaks 2 Cor. 12.9 And it is his glory to give power to the faint and them that have no might Isa 40.29 as 1. Easily he may having all power in his own hand and therefore is at liberty to bestow it
expressed probably they were such as Satan had suggested unto her Cursed is the ground for thy sake The earth in general in which Adam was now to live being to be cast out of Paradise this curse upon the earth was the weakening of the fructifying power thereof as it is afterwards expressed and that for his sake that is both for his sin which made him unworthy of any blessing by any creature and for his punishment who was to be sustained by the fruits which the earth was to bring forth In sorrow shalt thou eate of it That is an hard labour causing wearinesse and grief thereby We see still a mixture of mercy with the judgement a curse with a promise annexed to it His labour should be hard but yet it should produce him meanes for the susteining of his life he should eat by his labour All the dayes of thy life To put thee in minde continually of thy sin and my justice yet even in this clause there is some comfort that those labours and sorrowes thereby shall determine with this â—ort life The first circumstance to be taken notice of in this censure is the Author of this curse upon the earth it proceeds as we see from the Decree of God himself Whence 1 OBSERVE The curse as well as the blessing upon all creatures proceeds from the Will and Decree of God alone Observe 1 THerefore he denounceth the one and promiseth the other Deut. 28. Lev. 26. he makes barren lands fruitful and fruitful lands barren Psal 107.33 34. Bozrah shall be a desolation if God swear it Jer. 49.13 Nay according to his will both the bodies and soules of men are either barren or fruitful Numb 5.27 Isa 29.14 Reason 1. It can be no otherwise seeing in him all things consist Col. 1.17 and have their being Act. 17.28 2. And it is fit it should be so that all men might feare before him Jerem. 5.24 depend on him Jer. 14.22 and praise him alone Psal 107.32 33 34. 3. And it is every way best for us who know that God judgeth righteously Psal 67.4 and that those that feare him shall want no good thing Psal 84.1 First let us learne when we want any needful blessing or feare any curse upon the earth or other creatures upon our own persons our bodies or souls to look up unto him who worketh all things according to the counsel of his own will And 1. Walk uprightly before him which interests us in all his blessings Psal 84.11 2. Pray to him upon all occasions Phil. 4.6 Secondly if we enjoy any good by any creature if our grounds be fruitful our flocks our wives if we our selves be fruitful in holinesse let us acknowledge all to him with thankfulnesse that bestowes all out of his own bounty This curse of God upon the earth is for Adams sake that is both for his sinne and for his punishment so that we see not only from whom but for what the curse comes upon the creatures Whence 2 OBSERVE It is our own sinne that brings the curse of God upon all that we enjoy Observe 2 FOr sin a fruitful land is turned into barrennesse Psal 107.24 Lev. 26. Dâ—ut 28. and by sin only we keep off good things from us Jer. 5.25 Reason 1. Gods mercies are over all his works Psal 145.9 and his hand in it self is not shortened Isa 59.1 neither is there any thing that he hates but sin or for sin Psal 5.4 5. 2. And it is fit that God should so shew his detestation of sin by manifesting his wrath every way against such as provoke him thereby as he did in the destruction of Sodom and Gomorrah and upon his own land see Deut. 29.23 25. 3. Those things which wicked men enjoy are usually defiled by them being made instruments to the fulfilling of their lusts and consequently are fit to be partakers of the plague as they are defiled with the sinne Let it work our hearts to the detestation and abhorring of sinne with which we see God to be so highly displeased even God the faithful Creator 1 Pet. 4.14 that haâ—eth nothing that he hath made but as out of his overflowing bounty he created all things and delighted in them when he had made them Gen. 1.31 so he cherisheth them still who consequently must needs be provoked in a very high degree when he turnes to hate his own works and to curse what he â—ath blessed as he dealt with the whole old world Gen. 6.6 7. and with his owne people Jer. 11.17 and out of that detestation of sin let it be our care and endeavour to break off all sinful courses to avoid any famillarity with those that are defiled in them yea to hate the very garment spotted with the flesh and if we have any delight in the fruitfulnesse of our grounds encrease of our flocks towardlinesse of our children and desire the prospering of any thing that we have let us be careful to remove sin far from our dwellings lest it bring in such a curse upon all that we have as is described Zech. 5.4 The curse that God layes is upon the whole earth that vast body that man can hardly measure much lesse can command upon this whole earth God exerciseth his Authority Whence 3 OBSERVE The greatest of all creatures are under Gods command Observe 3 THe Earth and Heavens are his servants Psal 119.91 the sea Prov. 8.29 Job 38.10 11. how much more the greatest amongst the sons of men even Kings themselves whom he commands Psal 105.15 yea rules their very hearts Prov. 21.1 Reason 1. They are all creatures Jer. 14.22 even the work of his hand Job 34.19 2. He could not otherwise be an absolute Lord over all Psal 103.19 if any creature were out of his command Let no man feare any creature Psal 46.2 3. Isa 51.12 13. but God alone Jer. 5.22 and trust in him alone Psal 146.3 6. and obey his voice whom the windes and sea obey This curse which God here layes upon the earth as it was occasioned by Adams sinne so it was not the least part of his punishment for whose relief and comfort that fruitfulnesse was bestowed on the earth at the first by Gods blessing upon it Whence 4. OBSERVE The curse of God upon the creatures is a part of mans punishment Observe 4 THus God threatens it shal be Lev. 26.18 19 20. all Pharaohs house is smitten for Pharaohs sake Gen. 12.17 The plagues upon the waters of Egypt destroying of the corn vines and other fruits murrain amongst their cattel and death of all their first-born we know were the plagues that God brought on Pharaoh and his people for hardning their hearts against him The reasons 1. We have interest in them so that their destruction is our losse 2. Our subsistence is by them so that to lose them is to lose the meanes by which our lives should be supported Let such chastisements as light upon us in the fruits of the earth the
might without it as easily be understood here as it is before in the benediction of Fowls and Fishes seems to intimate the desire of the Holy Ghost to move us to have God still in our eye in the contemplation of the whole Work of Mans Creation in a more speciall manner and that in every particular Circumstance of so great a work Thus we have after Man's Creation recorded Gods blessing upon him for propagation and after that his solemn investiture into his Dominion over the beasts of the field and the rest of the works of his hand Whence 1. Observe It is by Gods blessing that Man must be sustained and upheld as well as it was by his Power that he was Created Observ 1 BY Gods Blessing we mean the continuall prosecution of us with his favour in the Course of his Providence and assistance by his Power to prosper us in our persons and estates and in all that we put our hands unto This Blessing of God upon men was alwayes esteemed the Fountain of all good and happinesse unto men Wherefore we find that he renewes it unto Noah after the flood Gen. 9.1 almost in the very expression wherein it is given unto Adam here and is bestowed upon Abraham as a speciall favour Gen. 12.2 which the Patriarchs made over unto their Children and Posterity after them by speciall warrant from God as their best inheritance and is a speciall reward annexed by God as a speciall Encouragement unto all that walk in an holy course of obedience before him by which his Children should prosper in their Persons Posterity and Estates Let all men labour to interest themselves in Gods blessing as their best portion the showres of Blessings as the Prophet terms them Ezek. 34.26 which make the Wife the Cattel and the Ground fruitfull make our Labours successefull the means that we use effectuall and our Wealth and encrease usefull and profitable unto us for our good This blessing must fall upon us from Christ our Head as the oyl from Aarons head run down to the skirts of his garments and is continued upon the just Prov. 10.6 onely in a way of obedience according to Gods Sanction Levit. 26. Deut. 28. The same Blessing that God bestowes upon Adam he had given before unto the Fishes and Fowles for the greatest part but there he rather speaks Of them than To them Here he speaks To the man whom he had endowed with understanding to know what it was that he received which seeing he pronounceth and causeth the man to understand before he effects it we may 2. Observe God will have men to take notice of and understand the Blessings that He bestowes upon them Observ 2 WHerefore we find Gods people every where taxed for not understanding what God had done for them as Hos 11.3 yea even in Ordinary blessings Jer. 5.21 24. much more are they charged with their stupidity and foul unthankfulnesse that understood not nor remembred those Extraordinary favours of God of which they had so much experience in the Wildernesse Deut. 29.4 Psal 106.7 An argument of a bruitish and senselesse heart and the ground of a spirit of rebellion and especially the fore-runner and occasion of fearfull plagues the just reward of that foul sin of unthankfulnesse But whereas God had a residue of Spirit why doth he make but one Couple It may be it was to unite all men in love one to another as being the children of One so that we cannot shut up our bowels of compassion from any man of what Nation or Kindred soever he be but we must hide our selves from our own flesh Isa 58.7 Or it may be it was to manifest his Power in multiplying two persons into so many Nations as we may see now overspread the whole face of the Earth Whence 3. Observe God can easily bring Multitudes out of One if he please Observ 3 AS he promised Abraham Gen. 15.5 and performed it as the Apostle tells us Heb. 11.12 though the stock out of which they sprang seemed to be as good as dead Thus he multiplyes his Church into great Multitudes out of an Handfull of Corn sowne on the top of the Mountains Psal 72.16 And no marvel seeing it is much easier for Him to bring Many out of One then it was to make All out of None as he did in the Creation in the begining Walk before him in fear He that made Many out of One can more easily bring Many to One nay to None if it please Him as he dealt with Ahab's numerous kindred and posterity as he had foretold he would do by the mouth of Elijah 2 King 10.4 5. and as we see He doth daily blotting out the very memory of many great families as he threatened to do unto Amalek one of the first of the Nations Exod. 17.14 Again 4. Observe All the Men and Nations in the World are of one Blood and have all of them but one Father Observ 4 Thus the Apostle testifies that God made of one Blood all Nations of men Acts 17.26 And in the renewing the face of the Earth drew out of one Stock all the Kindreds and Nations of the World which came all out of Noah's loynes so that all men have but one Father on Earth as well as they have but One Maker in Heaven One God and Father of all Let all men then love as Brethren Looking upon all men not onely as Neighbours as we are commanded in the Law but as of the same flesh with us Isa 58.7 And let us endeavour to manifest it in shewing Courtesies to strangers as we are commanded Exod. 23.9 12. Heb. 13.2 Forgiving our Enemies and doing good to all men Gal. 6.10 Of fruitfulnesse at which the blessing of God points in this place we have spoken already upon Ver. 22. Unto the blessing is annexed a Direction or Command to subdue the Earth and take the charge of the Creatures Replenishing of the Earth includes at least a blessing as expressing the measure of mans fruitfulnesse which should be so great that his Posterity should fill the Earth Notwithstanding it cannot be denyed that it carries with it besides the force of a Command as some men think unto men to disperse themselves abroad upon the face of the earth till they have filled every habitable part thereof at least it must be allowed as a warrant unto them so to do as Occasions and Opportunities shall invite them thereunto And indeed how men should subdue the earth which must be done by culture without inhabiting it it is hard to imagine Whence 5. Observe Mans Subduing and Replenishing the Earth is by special Warrant and Command from God Himself Observ 5 THis Warrant is renewed again to Noah after the Flood Gen. 9.1 who was as it were the Second Founder of the Earth Hence it is that the Psalmist tells us that God hath given the earth to the sons of men Psal 115.16 and as Moses speaks divided them their inheritances
his Hand alone Math. 10.28 whereof men are not so much as Instruments either in the Sentence or in the Execution thereof It must necessarily be so seeing otherwise the giving of Life could not be intirely in Gods Hand if a Creature at his pleasure might take away that which he Himself hath bestowed And Secondly it is fit that God alone should have the disposing of the greatest of all judgements as well that it might be measured out to all in Righteousnesse as that God might be feared alone The consideration hereof cannot but revive the heart of Gods Servants hated and persecuted by men of the world when they know their life and breath is in Gods Hand which therefore none can take away but by his Will and Decree And therefore 1. not while God hath any use of their service here 2. Not if they be of the Number of Christs Redeemed Ones for whom he hath conquered Death and taken away the sting of it 1 Cor. 15.55.57 and delivered them from the power of it Under this name of death are included all manner of Evils Outward and Inward Temporal and Eternal both Death it self and whatsoever tends thereunto So that we have hence warrant to 9. Observe All kinds of Evils and Miseries Present or Future Outward or Inward are the Wages of Sin Observ 9 DEath came into the world by sin Rom. 5.12 whereof it is the wages Rom. 6.23 Wherefore we find all Outward miseries threatened against men for disobedience Levit. 26. Deut. 28. And the plagues of the soul as Ignorance Inordinate Lusts a Reprobate mind are justly reckoned up amongst the Judgments upon men for sin Rom. 1.28 29. much more is it sin alone that brings Eterual death For unbelief men are condemned Joh. 3.36 and for hatred and malice men abide in death 1 Joh. 3.14 and for sin are adjudged to the everlasting flames of Hell fire Matth. 25.41 Rev. 21.8 Let men then when they feel the smart of any evil either Inward or Outward complain of nothing but sin as the fountain from which they spring Lam. 3.39 Ascribing their destruction to themselves or any evils that lyes upon them at present see Hos 13.9 And therefore 1. Let them remove and take away their sinnes if they desire ease abstaining from that as from the gates of Hell 2. Especially when they fear any Judgment hanging over them let them labour to prevent it by taking away the sin that brings it 3. In the mean time admiring and magnifying the riches of Gods mercy in our Redemption by Christ by whom both our sins in which we were all once dead and by which we draw death upon our selves every day are taken away and with them Hell and Eternal Death and those Evils that remain upon us at present are sanctified so that they work together for our good This phrase Dying you shall dye doth not only import the Extent but withall the Certainty of that Death which the doubling of that word usual in the Hebrew Language doth very often imply Whence we may further 10. Observe Gods Judgments are Certain and Infallible as well as his Promises of Mercy Obser 10 REsting upon the same grounds which are in themselves Infallible 1. The Holinesse of his Nature by which he is constantly moved to take vengeance on Sin as well as to reward Righteousnesse 2. His unalterable Truth which is firmer then Heaven or Earth See Numb 14.23 35. 3. His unresistable power Deut. 32.39 Secondly directed to the same End which God ayms at in all his wayes and works the filling of the Earth with his glory Numb 14.21 advanced in the Acts of his Justice as well as of his Mercy Howsoever men bewitch themselves with a groundlesse hope of Impunity in their sinful courses Deut. 29.19 Whereby as they take from God the honour of his Justice Holinesse and Truth so they necessarily overthrow all the grounds of their dependance upon Gods Promises the Certainty whereof is built upon the same grounds which assure the Infallibility of his Judgments and withall opens a gap to all Impiety The last considerable Circumstance in the Judgment here threatened is the speedy Execution thereof as being limited to the very day wherein they should transgresse Whence 11. Observe Vengeance and Judgment follow sin at the Heeles Obser 11 SIn that is the guilt and punishment lyeth at the door as God tells Cain Gen. 4.7 Indeed the Guilt of sin by which men are made liable to the Punishment is incurred by the very act of sinning Although God be pleased oftentimes to suspend the Execution either 1. For his own sake to manifest his Patience and Long-suffering and withall the Justice of his Wrath upon those that abuse it to the hardening of their own hearts Rom. 2.4 5. Rev. 2.22 23. 2. Or for the Sinners sake to bring him if it be possible to repentance Rom. 2.4 as God bearing with St. Paul in his bloody persecutions won him at the last Or 3. for the Churches sake to make use of the sinners service in the mean time for the good of his people Or some way or other for some fitter opportunity or some special occasion as we spare the Execution of women with child till they be delivered Notwithstanding vengeance overtakes men sometimes in the very act of sinning as it did the Sodomites Zimri and Cosby Corah Dathan and Abiram Gehazi Ananias and Sapphirah and the like in their several sins Let men tremble at Sin as at a Serpent conceiving that when they lay hold on sin they take hold of death it self and embrace the flames of Hell fire 1. Fly from it and from all Means and Instruments Occasions and Opportunities that lead unto sin 2. Repent of it speedily and cast it out as we would do fire out of our bosome and sleep not in the bonds of iniquity all night lest it break out suddenly upon us like an hidden fire and Consume us and all that we have VERSE 18. VVE have taken a surview of the Lawes given to man for the worship and service of God and for his employment The means of Propagating mankind and the Law that God gives man concerning it we have set down unto us in the rest of this Chapter wherein as in the relation of the planting of Paradise we have an addition to the works of the Sixth day as we had there to the works of the Third day the chief whereof were set down in the former Chapter In recounting the works of the Sixth day Moses had related the Creation of the man and addes that he created man in both Sexes how this was done the Holy Ghost records at large in this place Wherein he sets before us 1. The Cause or Occasion of Creating the Woman which was the Inconvenience of Adam's Solitarinesse and the Unfitnesse of his Society with any other of the Creatures 2. Gods observing of it and Resolution thereupon to make him such an help as might be every way meet for
unto Satan gives him the greater advantage and encouragement to set upon her with a fresh and more violent assault as we shall see This errour of hers in opening her selfe so rashly to one that she knew not gives warrant to 1 OBSERVE It is dangerous to lay open our selves freely to persons unknown or such of whom we have no assurance Observe 1 SOlomon notes it to be a great folly to utter all a mans minde and a point of wisdome to keep it in till afterwards Prov. 29.11 Peter endangered himselfe very farre by conversing with strangers in the High-Priests Hall Mat. 26.69 70. Nay David himself we see ensnared himself by opening himself though to a familiar acquaintance yet to one whose heart he had not throughly sounded Psal 55.13 And Gedaliah by trusting Ishmael too far ruined both himself and his followers Jer. 41.1 This was Eves first oversight a second and no lesse is that she is contented to have a manifest truth questioned though delivered by Gods own mouth namely his interdiction of tasting the tree of knowledge of good and evil which the event discovered to be a great folly in her and may warrant us to 2 OBSERVE It is a dangerous thing to question or debate evident and knowen truthes Observ 2 PRinciples in all Sciences are exempted from dispute much more should they be in Divinity Amongst which we may account 1. The dictates of Nature written by the finger of God in all mens hearts as that there is a God Rom. 1.19 20. that he judgeth the world Psal 58.11 and that in righteousnesse which is a principle that Jeremy will not dispute Jer. 12.1 and that consequently it shall be well with the good and ill with the wicked at last Eccl. 12.13 as being truthes which every mans conscience within his own breast gives testimony unto 2. Such truthes as are delivered by God himselfe either recorded in his Word as the Creation of the world and that great mystery of mans Redemption by Jesus Christ c. or made known unto us by any special message from God as Zachary is both blamed and punished for disputing against the message sent from God by the Angel Luke 1.20 much more did that Prince deservedly perish by the just decree of God that denied the truth of Elishahs Prophecie 2 Kings 7.2 Only believing and acknowledging the truthes themselves we may be warranted to enquire more thoroughly into the Manner Meanes Order and other circumstances of those things which we fully assent unto and believe as Jeremy doth Jer. 12.1 and the blessed Virgin Luke 1.34 and the Prophets searched into what and what time the coming of Christ should be whereof they prophesied 1 Pet. 1.10 11. thereby to informe our selves of those secrets more fully as well to quicken our affections which are most effectually moved by the full discovery of things in particular and to strengthen our faith the more thereby as also to enable us by the full understanding of the truthes which we embrace to satisfie others and to maintain them against and stop the mouthes of such as oppose and contradict the truth And by this assenting unto the truthes of God without questioning or admitting them into debate 1. We seale unto his truth John 3.33 and give him the honour of a God to be believed upon his own testimony whereas we believe not men upon their word without some further evidence 2. And by the same meanes we provide for our own safety who having our mindes full of ignorance and by their corrupt disposition more inclinable to embrace lies rather then truth might be endangered by admitting known truth to debate to be mislead by the mists of humane reasonings into errour to the endangering or overthrowing of our faith These were Eves grosse oversights in entertaining conference with Satan a person unknown and that about such a manifest and evident truth In the substance of her answer and the forme of it she failes many wayes And first in this that if she consented not unto yet she entertaines such a dangerous suggestion as the divels question implies with so much coldnesse of spirit which she ought to have opposed with a zealous detestation and vehement indignation This errour of hers may give just occasion to 3 OBSERVE Blasphemous and foule suggestions ought not to be heard without indignation and detestation Observe 3 THus Job answers his wives damnable counsel to curse God and die Job 2.10 And our Saviour Christ Peters carnal advice to favour himself and not to yield himself to death Mat. 16.23 as he had done before Satans cursed motion to fall down and worship him Mat. 4.10 In like manner doth St. Paul those blasphemous exceptions Rom. 3 4 6. And thus we ought to do 1. To manifest our zeale for Gods honour and for his truth 2. By it we secure our selves from a farther assault which we easily invite when we bear such blasphemies with too much softnesse of spirit and patience 3. And harden our own hearts against such wicked suggestions by abhorring the very mention of them 4. And oftentimes terrifie the suggesters themselves or at least put them to shame The second failing of Eve in her answer is that when she mentions that large grant of God in bestowing on them the free use of all the trees in the Garden she doth not so much as mention Gods Name that had bestowed that large favour so freely not without manifest injury to him who ought to be known and proclaimed to be the Author of his own gift as having bestowed them especially for that end Whence 4 OBSERVE When Gods mercies are mentioned we must withal be careful to remember his Name that bestows them Observe 4 ANd this must be done not only in such solemn thanksgivings as we have Isa 63.7 Psal 68.19 20. but even in ordinary conferences after Jacobs example Gen. 33.5 and that of Moses Exod. 18.8 9. And this we must do 1. That by entituling God unto and prefixing his own Name before his works of mercy wherewith mens hearts are most affected he may be highly advanced above all things and held out and proclaimed to the world as the fountain of all goodnesse when all the good things which we enjoy and in which we rejoyce are still laid down at his foot See Rev. 4.10 11. whereby withal the heart is filled with his love and with an holy rejoycing in him with thankfulnesse and encouraged by such enlargements to all cheerfulnesse in his service with the Prophet Psal 116.12 13 14. which are the main ends that God aims at in lading us with his blessings 2. There is an evil disposition in mens hearts to forget God in his mercies Deut. 32.18 Psal 106.21 and to ascribe them to themselves with Nebuchadnezzar Dan. 4.30 Hab. 1.16 or if not to their idols Hos 2.5 yet at least to some second causes or meanes by which those blessings which they enjoy are conveighed unto them never looking up to the
most holy things of God and to fight against him with his own weapons Let us then be alwayes jealous and wary of the taking up of Gods Name or Word by wicked men in their speeches and conferences alwayes fearing some evil practice in hand Seeing we know them to be haters both of the Word it selfe and of God that gave it and of all the truths therein delivered and besides of all godly men and therefore in all their words or actions can neither aime at Gods honour nor intend any good unto us but must even in using Gods Word endeavour either by it to uphold some dangerous errours and heresies to the corrupting of the sound doctrine contained in the Word or to countenance wicked mens own corrupt practices and to disgrace other mens sincerity and thereby to encourage their companions by making their hearts glad and dishearten the godly by making their hearts sad as the false prophets were wont to do Ezech. 13.22 VERSE 5. SAtan had charged God in the former verse which dealing deceitfully with the man and woman in threatening them with a grievous curse if they tasted the fruit for bidden which he well knew should never come upon them In this verse he goes a step farther and chargeth God with envy towards man affirming that he in forbidding the eating of that fruit kept man from the meanes of making him wise and enabling him to discerne between good and evil that so himself might excel alone And this as well as the former the woman must give credit unto upon his own word and confident affirmation Whence 1. OBSERVE Satan in all his Promises gives men no ground to build upon but his own bare word Observe 1 CHrist must take his word alone for it that all the Kingdoms of the earth were his and that he had power to bestow them on whomhe pleased and therefore that he could and would bestow them on him Luke 4.6 7. You must take wicked mens word for it that laying wait for innocent blood is the way to make one rich and to fill his house with spoile Prov. 5.13 so must Ahab take the false prophets word that he should prosper in his attempt upon Ramoth-Gilead 1 Kings 22. on the other side God when he speaks produceth his strong reasons drawn from experience Isa 41.20 21. sufficiently testified to mens own heart who are witnesses with him as himselfe speaks Isa 43.9 10. In like manner his servants that speak unto us in his Name bring forth evident and demonstrative proofes for all that they desire us to believe either out of Scriptures the Oracles of truth or out of strong evidences made good by right reason or by trial of experience as Elijah puts the determination of the question whether God or Baal were the true God upon an answer from heaven by fire 1 Kings 18.24 It is true that God himself doth affirme things upon his own Word alone and justly may seeing his Word is the Standard of Truth and therefore the only ground of faith but this is a peculiar priviledge to him alone incommunicable to any creature not to men who are all liars Rem 3.4 Much lesse to Satan who is the father of lies John 8.44 Indeed Satan sometimes imitates God in this way and offers also and makes shew to confirme by experiments what he suggests as that proud men are happy because they prosper Mal. 3.15 by which meanes he prevailes much upon wicked men to harden their hearts Eccl. 8.11 Jer. 44.17 18. yea and sometimes shakes the faith of the godly themselves as he did Davids Psal 73.2 3 13. But therein he playes the notable Sophister 1. In representing wicked mens prosperity so as if it were the reward of their wickednesse whereas it is either the blessing of God upon their provident care and industry in managing their affaires according to his own decree Prov. 10.4 and 14.23 or for the manifesting of his Goodnesse to all Mat. 5.45 and his Justice in their condemnation who abuse his mercies and provoke him by their sinnes when he doth them good or for the fatting of them against the day of slaughter Jer. 12.3 and raising them up on high unto eminent places their casting down into sudden and horrible destruction may be the more observed Psal 73.18 2. He deceives men by making the world believe that to be their happinesse which is indeed their plague as Solomon had found it in his own experience Eccl. 5.13 neither indeed can it be otherwise 1. Because all Satans words are falshood which therefore can have no reality upon which they are founded for if they had they were not falshood Besides the devil hath no power to effect any thing of himself and consequently in all his promises can give us nothing but words as being not able to make good any thing of all that he undertakes as the event and issue makes it evident at the end Are not they then grossely besotted that believe every word which Solomon tells us is the character of a foole Prov. 14.15 and that of Satan too who is a liar from the beginning as our Saviour tells us John 8.44 and yet those false suggestions of his are the principles by which the wise men of the world guide themselves believing 1. That riches are a strong city Prov. 18.11 that they abide for ever Psal 49.11 that they bring with them all sufficiency so that one may securely rest upon them as the foole thought Luke 12.19 and may be purchased by wayes of injustice and violence Prov. 1.13 grounds that have no other foundation but the opinion of the world blinded by Satan 2 Cor. 4.4 but contradicted by the Word of God and by all experience 2. These groundlesse opinions and others if it may be more false then they as that God hath forsaken the earth that a man shall have peace though he walk in all the abominations of his heart that there is no profit in Gods service and the like men notwithstanding so fairly rest upon that they are swayed by them in the whole course of their practice 3. In the mean time they sleight those infallible grounds of truth which the God of truth hath laid down unto us in his Word and which all experience hath made good unto us And is not he a wise man that guides himself by the wisdome of the world Satan if we mark it well manifests great policie in choosing out the ground upon which he raiseth up jealousie in the womans heart against God That Paradise was a Garden of great pleasure and delight excellently furnished with all varietie of the choicest fruits planted by God Himself and freely given and bestowed on man out of his meere bounty These things were so clear and evident that they could not be contradicted or questioned and theresoâ—e Statan takes it to be his wifest course not to meddle with them at all But the intention of God in this bounty of his was a secret thing
propose unto himselfe his own good as his only scope without any respect unto Gods honour at all Secondly he moves the woman to seek to the creature as the means to procure unto her that which she desired namely to eat of this fruit forbidden as having in it a secret vertue to make her wise even like unto God Himself The forcible arguments by which he perswades thereunto we shall examine anon For the present let us take notice of Satans Art by which he labours to settle mans heart in a resolved Apostasie from God unto which he makes way by fixing it wholly upon the creature without any respect unto God at all Whence 8 OBSERVE Mans leaning to the creature must necessarily utterly divide his heart from God Observe 8 NO man saith our Saviour can serve two Masters but if he lean to the one he must despise the other Mat. 6.24 whence it is that the Apostle makes trusting in God and trusting in riches diversly opposite one to the other and by consequent incompatible 1 Tim 6.17 the like opposition the Prophet makes between trusting in God and relying on man Jer. 17.5 or on ones wisdom Prov. 3.5 If Demas once embrace this present world farewel the Apostles yea and Christ himselfe 2 Tim. 4.10 The reason is God must be depended on alone as he is God alone and none with him he must have the whole heart and all the affections of it Luke 10.27 so that there is nothing left to be imparted to any creature unlesse it be in subordination to him Our cleaving to God is represented by marriage Jer. 3.14 wherein if the woman cleave to another man the marriage band is wholly dissolved And God we know is a jealous God and therefore utterly impatient of any Corrival if we forsake him he will certainly forsake us Let every one of us then beware of declining in our hearts after the favour of men wealth honours pleasures and the like looking upon that sin not as it is favourably judged of by the world but as we finde it represented unto us in the Word the Apostle tells us that in cleaving to pleasures we set them above God himself in our hearts 2 Tim. 3.4 St. James tells us our friendship or closing with the world is enmity against God James 4.4 and our Saviour tells us that man that loves riches is as hard to be recovered as it is to passe a Camel through the eye of a needle Mat. 19.24 Let us therefore in this sinne consider 1. The indignity both in respect of God whom we abase below his own creatures See Jer. 2.12 13. and in relation to ourselves when we stoop to those things which are either far below us or at the best but equal to us 2. The folly in forsaking the fountain of living waters and digging Cisternes that hold no water which makes them prove fooles in the event Jer. 17.11 13. 3 The danger of provoking Gods jealousie which no man is able to endure 2. Let all men that desire to cleave unto God in sincerity and truth begin first with the denial of themselves and of the world as our Saviour directs all that will be his followers Mat. 16.24 They that will put the ship under saile must first weigh their Anchors Now we deny our selves and the world 1. In our judgements when we set all things even those that men so highly esteem in the world at a low rate in our hearts as they are indeed 2. When our cares about them are sleight and few as those that seek after greater and higher things 3. When our affections towards them are cold and weak as our joyes sorrowes feares and the like when we have brought our hearts so far that our hearts are emptied of the love both of the world and our selves then are we fit to close with God and not before To draw the woman to the embracing of the creature Satan moves her first with that which was likely to affect her most to have respect to nothing but her selfe and her own advancement and to make use of the meanes by which she might in knowledge become equal unto God himself Whence 9 OBSERVE Self-love and seeking is one of Satans most dangerous snares Observe 9 FIrst because it most easily seizeth upon mans heart as it is clearly manifested unto any that will take notice of mens wayes and of the scope whereat they aime not only men that live without God in this present world or without any form of godlinesse whose character is to belovers of themselves 2 Tim. 3.2 enquiring after nothing else but who will shew them any good Psal 4.6 referring all unto themselves with the King of Babylon Dan. 4.30 Is not this great Babylon which I have built by the might of my power and for the honour of my Majesty blessing themselves and approving others in that way Psal 49.18 But in the Church of God this evil prevailes so strongly that Saint Paul complaines that even in his time all men sought their own and no man save Timothy sought the things of Jesus Christ Phil. 2.21 The reason whereof is that there is by God himselfe planted in the hearts of all men the love of themselves which in subordination to God is warrantable but the affection it selfe being natural and moving strongly is hardly by the power of grace which is but weake kept within due bounds that is in subordination to God and in a due respect to community Again upon the same ground when this inordinate self hath once seized on a mans heart it is hardly mastered as being grounded upon self-conceit or an high opinion of ones selfe which easily prevails upon the will by which he makes choice of all things in relation to himselfe so that both the affection and all the endeavours are carried on accordingly to self-rejoycing and self-seeking Secondly as this evil disposition easily seizeth upon us and possesseth us strongly so is it of all others most injurious 1. To God against whom we lift up our selves advancing our selves above him in seeking our selves more then his honour for which we were created and preferring our own lusts before his righteous and holy Will 2. To men whom we must neglect in all offices and services of love when we seek only our selves and our own advantages 3. But most of all to our selves who neglecting both our duty to him when we respect our selves more then his honour and towards our brethren must therefore lose all our reward which is promised only to such as serve God according to his will and one another thorough love Let every man then both abhor in his heart and bend himself against so dangerous an evil the daughter of infidelity mother of covetousnesse ambition contention and a thousand like evils and therefore by the just judgement of God accompanied with these fearful plagues 1. The subjecting and abasing of our selves to the creatures for the attaining of our ends whereas God hath
justly do because we usually offend most in our delights when we let our hearts loose and keep not so strait a watch over them as we ought an evil which Job feared his children would fall into in their feasting Job 1.5 And thus it is fit for him to do in mercy towards his own children who by this meanes are kept the more in awe when they see they walk now here securely but in a course of holy obedience which is the meanes by stirring us up to watchfulnesse to prevent many of those evils that delights and pleasures might otherwise lead us into Let all men then carefully observe and judge themselves both at all times and in all places especially in the midst of their honours wealth and pleasures walking alwayes therein with feare Remembring 1. That in our delights we have most snares to entangle us and baits to deceive us and therefore have the more need both to look to our selves before-hand and to examine and call our selves often and strictly to account as God directs his own people to do Deut. 8.12 13. 2. Then above all times our hearts are most easie to be assaulted when the thoughts being so much fixed upon these objects of outward senses there must of necessity be lesse observance and heed-taking to the motions of the heart within 3. That those delights may bring us in danger of but cannot secure us from Gods judgements which nothing can prevent but the judging of our selves 1 Cor. 11.31 The time when God calls the offendors to account is not precisely expressed but only in general signified to be in the winde of the day noting either the morning or the evening whether of the two it is uncertain as also what day it was whether the same day wherein they had sinned or some other day following Only it is generally agreed that the judgment was not long behind the sin so that we may probably conceive it was not deferred beyond the next day at the farthest And yet withal in Gods proceeding unto judgement there appears to have been such a pause between the sin and the censure that the offendors had sufficient time to bethink themselves what they had done seeing they had so much leisure as to devise and provide meanes to cover their nakednesse So that in calling them to account he gives them so much time as might be sufficient to examine their own act and yet not so much as might harden their hearts to make them secure in their sinne Whence 6 OBSERVE It is very needful to observe a fit season in dealing with offendors after they have sinned Observe 6 AS in sins to be reformed by brotherly correction though we are directed to rebuke our brother plainly Lev. 19.17 yet will it be needful sometimes to give some respite ere we deal with him waiting 1. Till the passion be over and the minde transported thereby be come to it self again as Abigail would not deal with her husband Nabal in his drunkennesse till he was sober again 1 Sam. 25.37 as men forbear to give Physick in an Ague till the fit be over 2. Till God invite us by some opportunity which may much facilitate the work that we go about as when God inwardly awakens the sinners conscience as it seems Davids heart smote him for numbering the people before God sent the Prophet to him 2 Sam. 24.10 or outwardly by afflictions which he sends softens their hearts and makes them more ready to embrace counsel as when Judges are overthrown in stony places words will be sweet Psal 141.6 otherwise delayes in dealing with men in fouler sins are dangerous where deferring to deal with the sinner 1. May harden the heart as Eccl. 8.11 2. Or gives way to the full accomplishment of the sinne which might be prevented by speedy admonition and so God dealt with King Abimelech assoon as he had taken Sarah into his house before he had come near her to prevent his adultery Gen. 20.3 3. Or when one mans sin is taken into example and others are drawn into the like evil Thus God takes a speedy course for the cutting off such as were joyned unto Pehor because it was a spreading sin Numb 25.15 Thus we stop the breaking out of a fire or the breaking of a flood in the beginning for the preventing of a greater mischief How God appears and draws near to Adam to call him to account for his sinne we have seen how Adam carries himself towards him we are now to consider The nearer God comes to him the farther he flies out of his presence which doubtlesse before had been his comfort Whence 7 OBSERVE The Presence of God is terrible to a sinner Observe 7 TO Satan Mat. 8.9 to all wicked men Rev. 6.16 who therefore desire his departing from them Job 21.14 even in his Ordinances as those wicked Jewes desire the holy One of Israel may cease from them Isa 30.11 yea even the godly sometimes tremble at his Presence out of the conscience of sin as Manoah did who thought he should die because he had seen the Lord Judg. 13.22 and Jacob feares when God appears unto him in a vision Gen. 28.17 and Peter when Christ by a miracle manifests himself to be a God Luke 5.8 which in Gods children happens by the apprehension of their vilenesse and sinfulnesse never so fully manifested unto them as by the sight of Gods Majesty Job 42.5 6. and holinesse Isa 6.5 and in wicked men by consideration of his Power and Justice from whom therefore upon the conscience of their own sinful courses they expect nothing but wrath and vengeance Mat. 8.29 Behold then the miserable condition into which sinne hath brought us which hath changed our greatest desire Psal 42.2 and joy Psal 16.11 and content Psal 17.15 into the greatest terrour especially unto the wicked who neither can flie from Gods Presence Psal 139.7 nor endure his revenging hand Surely those that many times cannot stand before the horrour of their own consciences nor look upon the faces of Gods Ambassadours or endure to heare their voice with what terrour and trembling of heart shall they behold the face of Christ Himself and heare his voice when he shall come in flaming fire to render vengeance to all that obey not the Gospel and pronounce against them that fearful and irrevocable sentence Go ye cursed c 2. Behold the comfort of a good conscience wherein we may behold the face of God with comfort and confidence 1 John 3.21 but not in our selves but in the Name of Jesus Christ who hath by his mediation established with us a Covenant of peace between God and us Rom. 5.1 and purchased unto us accesse with boldnesse to the throne of grace Heb. 4.16 so that we cannot only rejoyce at present in Gods Presence with us in his Ordinances but withal love and long for his appearance when he shall come in his glory 2 Tim. 4.8 Rev. 22.20 But let us consider farther how these poor
reformation nor justifie God in pardoning such sinnes as we have neither acknowledged nor grieved for at all God had before in the examination of Adam kept aloof off but that we see wrought not upon his heart to any purpose he will acknowledge no more then he findes God is able to charge him with in particular wherefore God is forced to lay his act before him in expresse termes and to make it appear to be an act of rebellion Whence 5 OBSERVE Men must be dealt withal in plain termes before they will be brought to acknowledge and be made sensible of their sins Observe 5 God must let Cain know that he had spilt the blood of his owne brother Gen. 4.10 and by the mouth of Nathan tells David that he had contrived Urijahs death and slain him by the sword of the children of Ammon 2 Sam. 12.9 Hence it is that God gives special charge to his Ministers to lift up their voices like trumpets and to shew that is to set out to the life before the house of Jacob their sinnes Isa 58.1 In that manner deast John Baptist with Herod and in plaine termes taxeth him of incest in having his brothers wife Mark 6.18 and our Saviour himself sets openly before the Scribes and Pharisees their pride hypocrisie covetousnesse seducing of the people and the like Mat. 23. and Luke 11. And thus must men be dealt withal 1. Because the heart is never affected with sin till it be represented unto them in full proportion but it may appeare shameful and odious 2. Because all men being by nature lovers of themselves do all that they may to maintain their own innocency and therefore endeavour what they can to hide sin from their own eyes as well as from other men as being unwilling to look upon their own shame God might justly have charged Adam with pride infidelity unthankfulnesse but those being secret evils would not easily have been acknowledged therefore God makes choice of that manifest act of eating the fruit forbidden and layes that to his charge which could not be denied Whence 6 OBSERVE Whosoever will convince a man of sinne must charge him particulaerly with the very act in which he hath sinned Observe 6 THus Nathan points at Davids particular act when he names the sword of the children of Ammon wherewith Urijah was slain And Elisha sets before Gehazi not only the bare act of receiving a bribe of Naaman but the whole manner of it how he ran after the man and how he turned back from his chariot to meet him 2 Kings 5.26 And so doth Samuel mention to Saul the bleating of the sheep and lowing of the oxen which he had reserved of the spoile of the Amalekites 1 Sam. 15.14 and indeed such is the shamelesnesse of most that unlesse they be convinced by some outward act which is subject to sense nothing moves them because things that are not manifest to sense may as easily be believed as they are objected and then because they stop the mouth of the reprover who cannot prove by any act what they deny they withal stop the mouth of their own conscience and traduce the accuser as a slanderer And this is the manner of all obedurate sinners Although those persons that are godly having more tender hearts exercised in searching out their own corruptions are easily smitten by the pointing out a sin afar off God knew well enough all the passages in this rebellious act and who and how far every one was an Actor therein Adam was seduced by Eve as she had been beguiled by Satan but after that he enquires not as suiting not with his purpose which was to make Adam sensible of his own act it mattered not by whose solicitation he was drawen into it And demands of him only whether he had not eaten of the fruit as being that alone which he would have Adans take notice of whereby he directs us what to take notice of in sinful actions Whence 7 OBSERVE In sinful acts our hearts ought only to be sixed upon our own actions and not upon other mens solicitations and provocations thereunto Observe 7 THus Saint James in our sins wills us to look no farther then the lusts and corrupt inclinations of our own hearts which drew us thereunto Jam. 1.14 as David in remembring his adultery and murther Psal 51.5 mentioneth nothing but his own acts and the corruption of his own heart which drew him thereunto And that this should be our chiefest care is agreeable to all reason 1. Because of the pronenesse of our own hearts to shift off the evil of our actions from our selves if possibly we can 2 And while we do this we harden our own hearts and make them insensible of our sins which affect us not when we think the evil proceeds not from our selves but charge it upon other men that provoke us 3. Other mens provocations cannot excuse us seeing it is the consent of our own hearts and nothing else that makes it a sin Now God in charging Adam with this sin aggravates it by this circumstance that it was a direct transgression of Gods Commandment wherein indeed the nature of sin consists Whence 8 OBSERVE The breach of Gods Commandment is that which makes any act of ours a sinne Observe 8 SAint John indeed makes that to be the description of sin that is the transgression of the Law 1 John 3.4 and St. James tells us that if a man commit no adultery yet if he kill he is a sinner because he is a transgressour of the Law Jam. 2.11 and that is it wherewith Samuel chargeth Saul 1 Sam. 15.19 that he had not obeyed the voice of the Lord but gone directly against his Commandment which disobedience of his he equals to the sin of witchcraft ver 23. wherefore when Saul is at last by Samuels reproof brought to acknowledge and confesse his sin he hath this expression that he had sinned because he had transgressed the Commandment of the Lord ver 24. we finde therefore that this was it for which God especially took so sharp vengeance on his own people that they hearkened not to Gods Commandment Nehem. 9.16 29. on the contrary that is accepted for our tighteousnesse if we conforme our selves in all things to the Law and Commandments that God hath given us Deut. 6.25 Reason 1. Disobedience is not only an injury to God but an injury to him in the highest degree wherein his Authority is rejected his Wisdom sleighted his Holinesse despised and his Providence and Power and Justice both in rewarding and punishing not regarded 2. Disobedience knows no bounds no more then waters do that have broken down their banks A man that once treads under foot Gods Law casts away withal all regard of duty both to God and man VERSE 12. ANd the man said It is a wonder that this direct charge upon him by God himself for so foule a fact had not smitten him dumb with the man in the parable
him unto sin Observe 4 THus Job makes a covenant with his eyes not to look upon a maid that he might not have occasion to think on her Job 31.1 And Solomon adviseth us not to come neere the doore of a lewd womans house if we would avoid adultery Prov. 5.8 not to look upon the wine in the cup if we would avoid drunkennesse Proverbs 23 31. Reason 1. The pronenesse of our corrupt nature to evil which like gun-powder takes fire by every spark 2. The aptnesse of outward objects to work upon sense which quickly kindle affections by which our judgement is corrupted so that we are suddenly overtaken before we can arme our selves to resist the temptation Let us betimes remove from us all outward provocations to sin-alluring objects wicked company c. as being conscious to our selves of the weaknesse of our own hearts and having no assurance to be assisted by God if we cast our selves upon needlesse dangers as our Saviour answers Satan Mat. 4.7 especially to be watchful over our selves in those sins to which nature or custome most inclines us But it were needlesse to prevent a danger where is no likelihood of falling into danger wherefore we must needs acknowledge that God in his wisdome foresaw a pronenesse in Adam to fall into that sin which he so carefully prevents namely that Adam would be apt to take of that Tree of Life which now could not profit him at all So that we hence upon good ground 5. OBSERVE Men are naturally apt to think themselves safe in the performance of outward acts of holy duties Observe 5 FOr God discovers a pronenesse in Adam not only to eat of that Tree of Life but withal to perswade himself that by eating of it he should live for ever Thus the Jews rest upon the outward act of fasting Isa 58.3 4. and think themselves wronged because that was not accepted and conceive that the very standing in Gods house shall deliver them Jer. 7.10 And the Pharisee pleads his fasting twice in the week c. for his justification Luke 18.12 Reason 1. Carnal men embrace this common principle that God will accept and reward those that serve him 2. And know no other service but the performance of the outward work as being uttenly unacquainted with the inward operations of the spirit which they never felt in themselves 3. And finde the outward act approved by men 4. Lastly have their eyes blinded by Satan lest by drawing neere unto God in sincerity of heart they should escape out of his snare 1. It justly taxeth all that blinde their own eyes to their destruction without Gods infinite mercy by resting upon outward performances like the Jewes Isa 1.15 In praying hearing fasting alms-giving receiving the Sacrament as is manifest First when they undertake them without preparation not stirring up themselves to take hold of God Isa 64.7 Secondly by remaining without life both in and after such performances Thirdly and think themselves wronged if in such formes of godlinesse they be not approved by God and men Wherein 1. They wrong God in conceiving him to be like themselves Psal 50.20 and in offering him the basest part only of his service when their hearts are far from him Esay 29.13 whereas God loveth truth in the inward parts Psalme 51.6 and being a Spirit will be worshipped in Spirit and truth John 4.24 2. And beguile themselves deading their own hearts and losing all their reward 2. Let it be our care to performe all our services with life and affection to hear with feare and trembling Esay 66.2 to poure out our soules in prayer Psal 62.8 to afflict them in fasting Levit. 23.32 and to performe acts of obedience with joy and cheerfulnesse Deut. 28.47 To which end let us have still before us 1. The Majesty 2. Holinesse 3. Spiritual nature 4. All piercing eye of that God to whom we addresse our selves First in our services Secondly our great obligation to him to whom we owe more then our selves and therefore our best abilities to serve him withal Thirdly the weight of the duties themselves which require our whole strength in the performance of them that we may 1. Wash our hands in innocency when we compass Gods Altar Psal 26.6 2. Draw in and unite all our thoughts when we go about those duties 3. Wait upon God for strength from above Psal 51.15 119.18 We see how careful God is to prevent Adams eating of that Tree to which he had now no right at all the Covenant being broken which it sealed Whence 6 OBSERVE God cannot endure the defiling of his Ordinances by such as have no right to them Observe 6 NOt his word Psal 50.16 17. Lords Supper 1 Cor. 11.27 Baptisme to other then Beleevers Acts 8.36 37 Mark 16.16 see what became of the guest that thrust in to the feast without a wedding garment Mat. 22.12 13. and how sharply God reproves the Priests for bringing uncircumcised persons into his Sanctuary Ezek. 44.7 Reason 1. It is an high dishonour to God who by wicked mens drawing neer unto him may seeme to be their patron Jer. 7.11 2. Holy things are thereby prophaned Mat. 7.6 and brought into contempt 1 Sam. 2.17 3. It is a great meanes to harden wicked mens hearts who enjoying these priviledges which of right belong only unto the godly flatter themselves with a vaine conceit that they are accepted and approved of God as well as his own children an evil to which mens hearts are very prone as hath been shewed in the last point First how dare men then so boldly thrust in themselves without warrant into the use of Gods Ordinances in prayer hearing partaking of the Sacrament being 1. Ignorant of the nature of those duties and consequently unable to perform them as they ought 2. Having no interest in the Covenant as having never in their hearts consented to live unto God not unto themselves to deny themselves and the world which Christ requires of all his followers Mat. 16.24 3. And manifesting by walking after their lusts that they take themselves to be their own Lords Psal 12.4 Whereby they 1. Beguile themselves accounting themselves amongst Gods children interessed in all their priviledges to which they have no title 2. And beguile others who living as they do are apt likewise to think well of themselves as well as they 3. Offend others 1 Sam. 2.17 4. And encrease their own judgement 1 Cor. 11.29 Secondly let us examine our selves not only in receiving the Sacrament as we are directed 1 Cor. 11.28 but in prayer and in other religious duties what right we have to the use of them 1. What faith and dependance upon God such as Saint Paul expresseth 2 Tim. 1.12 grounded upon experimental knowledge 2. What conformity we finde in our hearts to the minde and will of God upon which David grounds his petition in prayer Ps 143.9 10. 3. What abasement of our selves we finde in our own hearts with Job
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