rest and sleep 1 Thess 5.7 Prosperity to quicken and encourage and afford us opportunity to be doing Joh. 9.4 Adversity like the cold of VVinter to keep-in our shooting up and putting forward into outward works that we might take root downwards and recollect our spirits and exercise our thoughts upon our selves in trying our wayes searching our hearts strengthening our faith and the like 2. Even darknesse is needful that it may be a means to remember us of Gods mercy in causing the light to shine out of it as sin even in sanctified persons is left in them to manifest unto them from what a fearful bondage they were delivered when it reigned in them which they find so burthensome when it doth but dwell in them 1. Let every one of us even when we are in the light prepare for darknesse expecting still a mixture of Joy and Heavinesse as being 1. Our portion allotted us by God himself Eccles 7.14 which upon that very ground we have reason to be well pleased withal with holy Job who blesseth God for his afflictions Job 1.21 2. As being besides necessary for us Eccl. 7.2 3. as a yoak for wanton bullocks Jer. 31.18 to keep them in a right way as David acknowledgeth afflictions did him Psal 119.67 3. Being sure they will end in the fulnesse of joy at the last Mic. 7.9 when all tears shall be wiped from our eyes and sorrow and sighing shall fly away Isa 35.10 4. And are easie to be born in the mean time by the secret support of the Spirit when we are troubled but not distressed perplexed but not in despair persecuted but not forsaken so that we faint not for the light affliction 2 Cor. 4.8 17. The best means to prepare our selves for such changes is 1. To keep a good conscience in all things that we adde not the weight of sin to the rest of our burthens 2. By improving the light while we enjoy it to our best advantage in our times of peace performing whatsoever our hand finds to do with all our power 3. By sustaining and supporting our hearts by faith in Gods gracious promises with which David quickned and revived his heart Psal 119.92 4. By expecting afflictions before-hand lest if we be surprised upon the sudden we be discouraged and take offence with those resembled to the stony ground Matth. 13.21 2. Let us long for heaven where is light without darknesse Rev. 22.5 Joy without heavinesse yea the fulness of joyes and pleasures for evermore Psal 16.11 And in the mean time let us draw near unto God holding fast our Communion with him in whom is no darkness at all 1 Joh. 1.5 and the light of whose countenance shall revive and establish our hearts in the middest of the greatest darknesse even in the shadow of death Psal 23.4 VERSE 5. ANd God called the Light Day Not that God needed any name to distinguish things by as men do Some therefore conceive that those words import no more but this that either he directed and appointed them to be distinguished by those names as they were in nature or that man afterwards by that wisdom that God gave him called them by those names As for the names themselves Day and Night Jom which in the Hebrew Language signifies Day is conceived to be given it from the hurry and tumultuous noise that fills the ayr by the businesse and multitude of employments of men in the day-time and Lajelah which is the name of the Night to point at the yelling and howling of wild beasts which in the night time creep out of their dens as the Psalmist affirms Psal 104.20 21. Howsoever the name Day is taken in a double sense in this verse Here where it is distinguished from the Night it is taken for a Civil day that is that part of 24 houres which is Light but in the latter end of the verse it signifies a Natural day consisting of 24. houres and includes the night too And the Evening That is thus the first day ended with Creating the Light and God forbare to create any more untill that Evening was past and the next morning came By the Evening we must here understand the whole night or space between the shutting in of the light and the dawning of the next day Now Moses names the Evening first because the darknesse was before the light In the same manner runs the computation of Times among the Hebrews to this day Now why it pleased God to make no more but the Light the first day it is Curiosity to enquire This only we may take notice of that God as he makes his Works so he gives them names or at least appointeth names to be given them questionlesse some way expressing their natures and for the better distinction of one thing from another Whence 1. Observe All things must be called and distinguished by names proper unto them and as much as may be agreeable to their natures Observ 1 FOr avoyding confusion which is prevented when the names that are given to all things expresse them diversly as the things themselves are divers which they represent And it cannot be denied but although names be given by institution yet that at least in the first imposition of them there was great respect had to the natures of the things themselves whereof we find more evident footsteps in the Hebrew Language then in any other Tongue Howsoever God seems to take speciall care that all things should be distinguished by their names as they are different in their natures Woe then to those that labour to bring in confusion by misapplying names to things of contrary natures calling light darkness and darknesse light Isa 5.20 putting Wolves into sheeps cloathing and gracing evil with specious names that it may have some appearance of good and so may be embraced and entertained by those that judge of all things as they are represented to them by their names A practice of dangerous consequence by which many simple persons embracing evil instead of good destroy their own soules God is here represented to us in the Creation of the world proceeding by leisure and taking the time of Six dayes to perform that which he might have as easily dispatched in a moment of time if he had so been pleased So that we may thence 2. Observe God is pleased to take Time and Leisure in bringing things to passe though he might end his work in an Instant Observ 2 IN the works of Nature he fashions our bodies by degrees Psal 139.16 The Corn Herbs and Plants grow up by degrees the light comes forth in time encreasing more and more till it be perfect day Prov. 4.18 And in the work of Sanctification though the life of Grace as well as of Nature be given in an instant yet the graces of the Spirit come on by degrees growing up and encreasing in us day by day whereas God might fill us with his Spirit and perfect our Sanctification in an instant
at the hurt which men and Serpents either do unto or receive one from the other Because this combate is not said to fall out between the Serpent and all men in general but between him and the womans seed by which as we shall see hereafter is meant both Christ and the holy seed such as are members of him So that in this expression the Lord representing especially the combate between Christ and Satan thinks fit to borrow a metaphor from the fight between men and Serpents Shadowing out Satan under the name of the Serpent and the combate between Christ and him under the fimilitude of the Serpents fight And I will put enmity That is deadly and irreconcileable hatred which God is said to put between them partly by decreeing and permitting the hatred of Satan and his instruments against the godly and partly by infusing into the hearts of the holy seed a perfect detestation and hatred of Satan and all his followers Thus because familiarity between Satan and the woman had given him advantage to seduce and deceive her to her own destruction God to prevent that mischief for time to come so stirs up the spirit both of her and her seed against him hereafter that she should hate him as unfeignedly as he hated her so that she should henceforth avoid him and hearken no more unto his counsel This work God takes into his own hand as is implied in those words I will put c. that from thenceforth mans estate might stand firme when it should not be in his power to do what he would as it was before seeing when he had power in his own hand either to stand or fall he was quickly and easily overthrown But God should reserve the power in his own hand to settle him in such a condition that man should not be able to alter if he would Between thee and the woman We have here three paires of combatants matched in opposition one against the other The first the Serpent against the woman The second the Serpents seed against the seed of the woman The third paire are the Captaines on both sides Christ and Satan Wherof the first begin the second continue and the third end the quarrel The beginning is in hatred and enmity the continuance in fighting and wounding and the end in the final conquest of Satan who began the quarrel Now the putting of this enmity between man and Satan is both a part of Gods curse upon him and withal not the least but the greatest portion of the blessing promised to man Of Satans curse that he should be alwayes kicking against the pricks hating and persecuting the womans seed without cause to his own destruction at the last And of mans blessing whose safety and duty is to hate Satan with a perfect hatred whereby though he be not wholly freed from yet he is the lesse endangered by his snares especially seeing he resists in a sort by Gods power and not by his own for so much seemes to be implied in that phrase I will put enmity As if God had said It shall be no longer in mans choice to accord with Satan or to hate him but I will so guide and over-rule his heart by my spirit that he shall persist constantly in this hatred and warre against him till that enemy be troden under his feet Thus God seeing how soon man had wasted that stock of grace that he had put into his hand resolves to provide better for him in time to come and to keep his heart and will in his own hand guiding it by his own Spirit that he might not hazard his estate any more nor be cheated of it by Satan any more as he had been So that in mans restitution after his fall his state was indeed impaired in respect of the perfection of it in this present life for he must be bruised in the heele by divers temptations and slips into sin thereby but is much bettered in respect of the firmnesse of it as God implies in that promise Jer. 32.40 It may be demanded why the woman only is mentioned in taking up this enmity against Satan whereas the promise belongs as well and equally to the man But it seemes to be done upon a double ground First that the promise might be the firmer for if Satan could not prevaile against the woman being the weaker vessel it was very unlikely that he should prevaile against the man which was the stronger It may be withal that God mentions the woman because she was the first in the transgression and besides the seducer of her own husband Now if God would pardon the woman much more might the man assure himself of the recovery of his favour whose sin admitted the more excuse because he was drawn in by the example and allurement of his wife Another ground upon which God mentions the woman and not the man may be upon two other respects either because she most needed comfort that had most cause to be humbled Or rather because the seed mentioned afterwards which was to continue the war and at last to obtaine the conquest over Satan must specially be meant of Christ who was made of a woman Gal. 4.4 and not immediately of man wherefore because he was more properly the seed of the woman then of the man it was more fit to call him her seed then the seed of the man And between thy seed Seed signifies properly that in any creature by which the kinde thereof is propagated here and in many other places of Scripture it signifies persons begotten and propagated of that seed So that the womans seed are her children the men and women that were to come and be begotten of her body Now though Satan to speak properly can have no such seed that is can have none that come of him by natural generation of which spirits are altogether uncapable yet because the rest of the devils are of the same nature with their Prince and all wicked men that are corrupted by him are of the same disposition beare his image and resemble him as children usually do their parents therefore all wicked men and the rest of the devils are called his seed by this name wicked men are called 1 Joh. 3.10 seeing they are of him as our Saviour speaks John 8.44 not by natural but by spiritual generation that is by receiving such false principles as Satan infuseth into their hearts by which they become like him in affection and disposition and serve him as a child doth a parent Mal. 1.6 And her seed Not all that are so by natural generation but such as are her seed according to the spirit as well as according to the flesh And they onely are called her seed because the rest degenerating are no better then bastards and the seed of Satan By this seed of the woman then we are to understand the whole body of the Church whereof Christ is the head who is principally intended in this name as
appeares by the next clause when it is said It shall bruise in the singular number meaning principally Christ whose work it is properly to subdue Satan and together with him and by his power all such as being renued after his image are by the spirit ingraffed into his body That Christ should be called the womans seed we need not wonder seeing he took the substance of his flesh of her body and was made immediately only of a woman and not of a man It shall bruise thy head That is that seed of the woman he meanes Christ principally who also shall do it by his own power although it be true that by the power of Christ the godly overcome the wicked one 1 Joh. 2.13 Rev. 12.11 But to speak truly the whole body of the Church whereof Christ is head may be said to do that which is done by Christ if we look on the Church as united into one body with Christ as the acts of any member of the body are ascribed to the person as that which is done by the hand of any man is said to be done by the men As for the word Shuph here used in the original which we render Bruise we finde it besides this place no where in Scripture save only Job 9.17 here we have it twice but in the first place it imports only wounding seeing it lights only on the heele which is far from any vital part in the later clause it implies crushing to pieces as lighting upon the head which is the fountaine of life by the crushing whereof must needs follow the total and final destroying of Satan and all his might And thou shalt bruise his heele The heele we know is the lowest and basest part of the body the wounds whereof endanger not the life at all By Christs heele then may be meant both the humane nature of Christ which is the lower and baser part of his person in which Satan bruised him when after many outward troubles in the dayes of his flesh he brought him by his wicked instruments at length to the death of the crosse And withal we may take in all the faithful which are members of Christ who are divers wayes bruised by Satan and Christ in them who in their afflictions are said to fill up the sufferings of Christ Col. 1.24 sometimes by persecutions and outward afflictions sometimes by inward temptations whereby though Satan canst not prevaile against that life of grace by which they live spiritually seeing that life is hid with Christ in God Col. 3.3 notwithstanding he divers wayes wounds and afflicts their foules by alluring and prevailing to draw them by his wiles into divers sins which causeth in them afterwards much unquietnesse and affliction of spirit That in this curse pronounced by God against Satan is involved the gracious Promise of the restitution not only of our first Parents whom the devil had thus beguiled but of their holy seed also is evident and is so farre acknowledged that those words are taken to be the first Catechisme of the Patriarchs containing the principal grounds of Religion which were afterwards more fully opened by the Prophets This Promise in the first clause of it seemes to be directed to our first Parents especially in which God assures them and threatens Satan that this folle of theirs should prove no thorough conquest But though Satan seemed to have prevailed with them to take part with him against God yet God would so far open their eyes and prevaile upon their hearts that they should cast off his yoke hate him and fight against him and by the Power of Christ their Head subdue and conquer him at the last The Promise of the recovery of mankinde out of Satans bondage and from under Gods curse containes in it these principal heads all of them expressed or implied in those few words being so many grounds of our faith 1. That Gods Promise of grace is every way free not solicited by Adam and much lesse deserved as being made unto him now when he had offended God in the highest degree and stood in enmity against him and therefore must needs proceed from Gods free Will 2. That it is certain and infallible as depending not upon mans will but upon Gods who speaks not doubtfully or conditionally but positively and peremptorily that he will do it himselfe 3. That it shall be constant and unchangeable the inward hatred and outward warres between Satan and the holy seed shall not cease till they end at last in Satans total and final ruine 4. That it shall not extend to all the seed of the woman according to the flesh but to some that are chosen out of her seed For some of them shall joyne with Satan against their owne brethren 5. The effect of this gracious promise shall be the sanctifying of their hearts whom God will save manifested in the hatred of Satan and all his wayes which though they had formerly embraced yet now they should abhor 6. This work of Sanctification shall not be wrought upon them as a Statuary fashions a stone into an image but God shall make use of their wills and affections to stirre them up and to set them against Satan as this word Enmity necessarily implies 7. Those affections shall not be smothered and concealed in the inward motions of the heart but shall outwardly manifest themselves in serious endeavours for the opposing of Satan and his power as the war here mentioned and intimated by the wounds on both sides necessarily supposeth 8. The work of Sanctification though it shall be infallible and unchangeable yet shall be imperfect as is implied in the bruises which the godly shall receive by Satans hand not only by outward afflictions but by inward temptations which shall wound their soules by drawing them into divers sins all implied in that phrase of bruising the heele 9. Those wounds which they receive at Satans hands shall not be deadly nor quench the life of grace which the devil shall not be able to destroy as is intimated in that part of the body which shall be wounded which is the heele farre enough from any vital part 10. The Author of this work of sanctification shall not be themselves but God by his Spirit For it is he that shall put enmity into their hearts against Satan and his seede as the words import 11. This work of Sanctification by the Spirit shall be established by their union with Christ their Head with whom they shall be joyned into one body as is implied when Christ and his members are termed one seed 12. By vertue of this union the holy seed shall have an interest in and a title to all that Christ works For so in effect Christs victory over Satan is called their victory when it is said the seed of the woman shall bruise the Serpents head that is Christ and his members shall do it 13. For the making way to this union and communion between Christ and his members
and perfected successively and in which themselves or the kinds of them do continue and remain unto this day Thus the Holy Ghost in the first place layes before us this mishapen and confused Masse which was the Matter out of which all these various and beautifull creatures some whereof we do and that deservedly behold not without admiration were taken that looking upon them and considering them in their first Original we may be the more sensible both of our own and their vilenesse a meditation hinted by the order in which things are expressed in this Narration which we may therefore think to be intended by the Holy Ghost And may 1. Observe The best way to judge of things aright is to look back and consider them in their first Original Observ 1 THus God leads Adam back to the dust out of which he was first formed Gen. 3.19 The Children of Israel to the rock whence they were hewen Isa 51.1 to a Syrian their Father ready to perish Deut. 26.5 and their Mother an Hittite and to the blood in which they were born Ezek. 16.3 4. To the same end also we are often minded of that naturall Corrupt condition in which we were as we were born 1 Cor. 6.11 Ephes 2.1 Let every man that desires to judge unpartially of himself exercise himself seriously and often in that meditation Our Bodies in their Original base and vile every way in their substance place of Conception manner of birth Our Soules which is our more excellent part though not in themselves yet by the corruption that cleaves unto them more base then our bodies a masse of sin which hath overspread all the parts of them in which there was nothing to be discerned but the hatefull and deformed Image of the Devil A Meditation of singular use unto us 1. To bring down our Pride 2. To quicken our Endeavours 3. To fill our mouthes with praises to him that hath made us what we now are considering what we were at first and by our own deserts might have continued to be still without his free and infinite mercy But if we consider this description of the Original of the World and all things contained therein as we find it positively laid down unto us by Moses in this place we may 2. Observe All Creatures how Glorious and Beautifull soever they appear at present were Base and deformed in their Original Observ 2 FIrst Nothing Next a rude confused masse without shape or form And such are they in their continued propagation even Kings and Princes the most eminent amongst the sons of men at first a substance that one would loath to look on shapen in a den of darknesse at first a lump without parts without shape without life and born in as base a manner as the meanest beggars Let it bring down every high look and take away all Vaunting from the sons of men who can challenge nothing as their own but basenesse and deformity whatsoever they have more then that is but borrowed and is the beauty that God hath put upon them And let it take off our hearts from admiring any Creatures as unworthy of honour and estimation in themselves if we consider whence they came The Earth as the Holy Ghost tells us was not only without any form but Empty too that is unfurnished of that variety of Creatures wherewith every part was afterward and is now stored which the Psalmist calls the fulnesse of the Earth Psal 24.1 Whence 3. Observe The Earth was Empty till God furnished and stored it Observ 3 IT is true it was not made to be empty Isa 45.18 but was ordained and fitted by God to be the habitation of men and other Creatures but was Empty of it self till he himself furnished both it and the Seas out of his store so that both the one and the other are full of his riches Psal 104.24 25. so that he justly claimes both beasts and fowles and all to be his own Psal 50.10 11. Let all men admire Gods All-sufficiency who so easily speedily and richly furnished the Heaven Earth and Seas with such infinite variety of Creatures which we cannot behold but with admiration considering with what labour and difficulty we furnish a poor Cottage that we have built or stock a small Farm that we have purchased and that too with such things as we do but borrow out of Gods Store Darknesse saith Moses was indeed upon the face of the deep but not made by God as the Heaven and Earth and other Creatures were as being only a meer privation and want of light and could not be the effect of any positive cause as we have shewed Whence 4. Observe Imperfections and Wants are no part of Gods Work Observ 4 NOt Sinne for God made man righteous Eccles 7.29 but sin entred in by man Rom. 5.12 allured by Satan and not by God As for other wants they came not in by any act or work of God the effect whereof is sufficiency and perfection but by his ceasing and forbearing to work any longer Let us if there be any thing wanting to us not lay the blame upon God whether it be in Outward things either within us as strength or usefulnesse of the parts of the body or without us as want of necessaries for the sustaining of our lives or in Inward defects of the mind wants of Knowledge Faith Holinesse or the like but blame our sins that hinder good things from us Rather acknowledge his mercy and bounty if we have any thing in bestowing what we have which is more than either we had of our selves or can any way deserve or do use as we ought Moses having set before us the condition of the Earth what it was at the first and beginning now to shew us how it became to be that which it now is points out unto us first the Agent by whom it was brought to this perfection the Spirit and the manner how it wrought it moved or hovered upon the waters So then all the Creatures which are afterwards described to be formed into their several kinds and natures must necessarily be the effect or work of that Spirit Whence 5. Observe The formes and natures of all sorts of Creatures are the work and effects of Gods Spirit Observ 5 ANd that not only in their first Creation but in their successive Generation too Elihu acknowledged that he was made by Gods Spirit and that the Breath of the Almighty gave him life Job 33.4 Yea the Spirit sent forth from God creates all things to this day and renewes the face of the Earth Psal 104.30 How much more then must mans Renovation and the life of Grace wrought in him thereby be the effect of the same Spirit 1. Pray earnestly for the power of that Spirit to fashion our hearts anew with the Prophet David Psal 51.10 Even the Spirit of Sanctification as it is termed from that effect 1 Pet. 1.2 by which we must be born anew John 3.5 and
bounty and partly to exercise our Sobriety and Moderation which is not seen but in variety of delights 1. Let us then tender unto God after the measure that we receive from him the most acceptable presents of our chearful services which that variety and abundance which we receive from his hand should provok us unto Deut. 28.47 Serving him with enlarged hearts and delighting to run the way of his Commandements with the Holy Prophet Psal 119.32 2. It may warrant us the honest and moderate use of Gods blessings even for delight So we use them 1. Seasonably when God gives us an occasion of rejoycing 2. within bounds of moderation as we are advised Prov. 23.2 and 3. directed to those Holy Ends proposed by God to his own People Deut. 26.11 Not so much for the pampering of the flesh and delighting of the outward senses as the enlarging of the Spirit in an Holy rejoycing in God when we taste his goodnesse and sweetnesse in the variety of his Creatures Whence 4. Observe It is usuall with God to mixe delight and pleasure with usefulnesse and profit in all his blessings Observ 4 THus he mixeth sweetness pleasant taste in our food which we receive for the nourishing of our bodies Comelinesse and decency in our cloathing which we weare to keep our bodies from the injury of the weather Fruitfulnesse with spirituall delights in the Duties of Gods Service Comfort and joy with Life and strength in his Word Power and increase of faith with heavenly raptures in Prayer Partly to invite us to the use of those needfull things which we are more constantly drawn unto by pleasure then we are by duty And partly that in God we might find all things both for necessary use and for delight and Comfort besides Let Gods example be our pattern for imitation both in Prescribing and Doing Let governours temper the usefulnesse of Power and Government with the sweetnesse of Mercy and Compassion Necessary commands with loving Invitations Exactions of obedience with comfortable Rewards Let Masters sweeten Servants hard Labours with comfortable food moderate intermission gentle encouragements and kind acceptance Let all men season the toiles of the body about the things of this life with Heavenly meditations sweet conferences and chearful expectations of the reward set before them Let there be in our Spirituall actions a fit temper of Joy with our sorrowes of hope with our fears of Comforts with our terrors In the observation of Occurrents mix the remembrance of the Good of times past with the sense of the Evills present and the expectation of the Rest and ease at hand with the bitternesse of Heavinesse by trialls and afflictions that are upon us at present Considering that God Himself hath set the one against the other as the Wise Man tells Eccle. 7.14 The placing of those Trees which were appointed for Spirituall use offer us many things worthy our Consideration First in respect of the persons whom they were to teach Secondly of the place where they stood Thirdly of the Nature of the signs themselves Fourthly of their use and signification The persons to whom these teaching-signs were given were our first Parents now in the state of their Innocency endued with fulnesse of knowledge and holinesse proportionable to their condition In this perfect state of theirs God saw it fit to quicken and strengthen them by the help of such outward meanes as these Whence 5. Observe The best amongst men and most perfect have need of the help of Outward meanes to quicken and strengthen them and put them in mind of their duties Observ 5 IF our first parents in whose hearts the Law of God was more clearly and perfectly written who had more familiar entercourse with God Himself more fresh taste of his overflowing Mercies of all sorts more distinct knowledge of his waies fewer Outward and no Inward impediments by any inordinate lusts yet needed such helps to support and strengthen them how much more needful must they be unto us every way being so imperfect in knowledge weak in the Spirit strong in the flesh compassed with temptations on every side to instruct us in those things that either we know not or know but in part 2 Pet. 3.18 to mind us of those things which we forget 2 Pet. 1.12 to admomonish us in our failings and recover and quicken us in our faintings and backslidings Heb. 10.24 and to exhort us upon all occasions Heb. 3.13 Let no man neglect any outward means Publick or Private as being 1. So needful to our selves 2. Commanded by God Himself 3. Effectuall by his blessing upon the conscionable use of them Considering that the best of us know but in part 1. Cor. 13.9 are subject to so many Temptations Laden with a body of sin Rom. 7.24 By which we are continually assaulted often foiled and continually retarded in our course of obedience The place where God planted these two Trees which he appointed to this Spirituall use was not onely within but in the Middest of Paradise amongst the rest of the Trees and Plants of that Garden Whence 6. Observe Spirituall and Religious duties ought to be remembred in the middest of the use of our employments about the things of this life Observ 6 THus we are directed for the use of our meats for the refreshing of our bodies to raise up our hearts to an holy rejoycing in God and to intermix them with prayers and acknowlegments unto God of his Mercy in bestowing those blessings Deut. 26.11.12 Referring even our eating and drinking to Gods Glory 1 Cor. 10.31 The neglect whereof Job feared in his Children Job 1.5.2 In our labours about the things of this life when we fit in the house or walk in the field Deut. 6.7 we are to have God both in our thoughts and in our mouthes as well to prescribe unto us moderation in the use of those Creatures which we make use of for our refreshings which must be limited by the rules of Religion as also to shew us the end of all those outward things which is to raise up our hearts to the contemplation of God in all his Creatures that we may carry his fear before us in all our waies and trust in him with all out hearts and be encouraged and quicken our selves by the taste of his goodness and bounty to the duties of his service And hereof it behoves us to be the more carefull because of our pronenesse by nature to drown our hearts in the thoughts of outward and sensuall things and forget him that orders and disposeth them and worketh in and by them Wo then be to those that confine their thoughts onely to these outward things while they are busâ—ed about them shutting out God from their Tables where they feast themselves without fear Jude 12. forgetting God in their plenty and abundance which was Agurs fear Prov. 30.9 which he justly recompenceth with sending leannesse into their souls Psal 106.15 Leaving their tables to
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
To be commanded by none but to be their own lords Psal 12.4 to follow only their own counsel and be guided by their own wills Jer. 44.16 4. To give accompt to none but themselves with those rebellious Jewes that desire to have the Holy One of Israel cease from them Isa 30.11 and Amaziah who will not be called to account by the Prophet 2 Chron. 25.16 5. To referre all to themselves and to their own glory with proud Nebuchadnezzar Dan. 4.30 and to do well to themselves Psal 49 18. The consideration hereof may discover unto us the hainousnesse of such sinnes as most men usually too sleightly passe over which in wicked men are so grosse that they appear to the whole world as the aiming at their own glory and praise the applying of all their endeavours to advance themselves above others in their estates and possessions in their houses food clothing that they may be admired above others and excel alone their refusing to be directed or reproved when they step awry manifesting that they desire to have none other law but their own wills and counsels These are so palpable affectations of a state and condition above a man and usurpations of divine priviledges that they can neither be denied nor excused Now for the godly though they desire and endeavour to keep down this swelling of the heart yet they may easily discover in themselves the striving of their natural corruption to prick them forwards to such inordinate desires for which they have also great cause to humble themselves and that the more because they have known so much of God and of their owne vilenesse and so well understand the end unto which they were created that they should so far forget their own condition and not consider the impossibility of attaining to what they desire or the impiety of desiring it if they could as to desire to share any way with God in his honour who is not honoured as a God unlesse all things be thrown down at his feet Isa 2.11 till he alone be magnified and his directions and will submitted unto and obeyed this is or ought to be a matter of great mourning unto every godly soule Now Satan is not content to stir up the womans spirit to endeavour to advance her selfe so high as to be a match even with God himselfe unlesse withal he advance the basest creatures to take up Gods room in her heart which he doth when he moves the woman to expect that from the fruit of this tree which belongs to God aloen to bestow even the vertue of giving wisdome and understanding which God hath reserved in his own power who only knows the place thereof as Job tells us Job 28.20 Whence we may 15 OBSERVE It is Satans policy to draw men to depend upon the creature for that which only God can give Observ 15 THus he perswades Balak to depend on that false Prophet Balaam for blessing and cursing Numb 22.6 and usually men to expect raine from the heavens which none can give but God alone Jerem. 14.22 Nourishment and thereby life from food which is maintained only by every Word that proceeds out of Gods mouth Mat. 4.3 4. Safety and sufficiency from wealth and riches Prov. 18.11 The reason is 1. That he may thereby dishonour God in robbing him of the honour of being All sufficient and bestow it upon the creature 2. That he may abase man by bringing him to depend upon those things which God hath put under his feet and deceive him withal in drawing him to seek water from broken Cisternes that hold none Jer. 2.13 Let all that are wise take notice of the least motion of their hearts that tends that way abhorring the very least inclination of our affections that way as a dangerous evil 1. Dishonourable both to God and our selves 2. Uncomfortable when our hearts cannot be assured of that which we depend upon as having no firme ground to support our hopes 3. Unprofitable when men gaine nothing by such a kinde of dependance more then they do by a dream of a great feast who finde themselves empty and hungry when they are awake 4. Most dangerous by drawing us from the service of God to the service of the creature upon which we have our dependance This notwithstanding is an evil sicknesse that seizeth on the greatest part of the world who are carnal as appears by their labour and care about the creatures security and contentment which they desire to take in enjoying them feare and mourning in the losse of them as if they had lost their gods and much more by their neglect of God and his service as if their happinesse consisted not in him at all It is worthy our observation that when Satan tempts the woman to seek her own advancement in that very temptation he moves her withal to make use of the creature for the attaining of that end to eate of the forbidden fruit that she might become as God so that we may easily discerne how nearly these two foule evils are linked together so that the one necessarily drawes on the other And may 15 OBSERVE Self-seeking and dependance on the creature are evils that be inseparable Observe 15 THus the Apostle joynes together as inseparable companions self-love the ground of self-seeking and covetousnesse 2 Tim. 3.2 Now this comes to passe 1. By necessity because man as well as all other creatures wanting sufficiency in himselfe for self-subsistence having now in a sort departed from God and thereby lost his dependance upon him hath nothing else left him but the creature to flie unto for his support 2. Because God by his just judgement cannot bring upon man a fitter plague to avenge the dishonour done to him by lifting up our selves against him then by abasing us to submit to things below our selves Let us learne the right way of curing our hearts of that shameful uncomfortable unprofitable impious sinne of dependance upon the creatures by labouring to cast out of our hearts this inordinate selfe-love which is the root of that evil the very mother and nurse of covetousnesse men-serving and the like Upon this ground it is that our Saviour Mat. 16.24 makes selfe-denial the first condition required of one that will be a follower of him as being that which withal takes us off from all dependance upon the creature and thereby leaves us free to close with Christ It is of great use unto us to take notice a little farther how this way which Satan proposeth to the woman for her advancement crosseth it self Forsooth she must out of hand be made a God and which way shall this be brought to passe she must for the attaining of this honour stoop unto and depend upon a poor creature far below her selfe so that the meanes of her advancement must be to bring herselfe infinitely lower then she was and of a Lord as God had made her over the creatures to become a kinde of slave unto them
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
to the woman now lest he might seem by his question to direct them what to answer But God who knew the evidence of truth and the desire of justifying themselves must needs draw from the delinquents as much as he expected leaves it to flow from themselves freely without any enquiry at all that it might the more evidently appear to spring meerly from a fountaine of truth The Serpent beguiled me But that on her part was no fit answer to the question proposed howsoever it serve fully to the end that God aimed at or at least the main thing that she should have acknowledged is omitted or coldly satisfied in her answer for God demands not of her who put that motiō into her heart but how she could be so wicked as to commit so foul a sin in slighting his Authority denying his truth forgetting his mercies contemning his power and wronging her husband and consequently destroying him for whose help and comfort she was ordained God calls on her to set all those things before her eyes and to consider what she had done she on the other side passing by that weighty consideration proposed by God falls as her husband had done before to excuse and lessen the sin what she can pretending that it was no voluntary act proceeding from any evil disposition of her own heart but she was enveigled by the cunning and policy of the Serpent who under faire colours and pretences beguiled her Now if God had replied unto her and demanded what those faire colours and pretences were which thus drew away her heart her own answer must needs have stopped her mouth for ever For she knew that her heart filled with Gods love should have been wholly carried after the advancement of his glory Now the Devil never so much as lays before her any such thing if he had the womans error had been the more pardonable if her end had been right and she had only been misguided in the way that led thereunto whereas she closeth with Satan in taking up a false end and seeking her own advancement in stead of Gods glory wherein she was wilfully perverted by the consent of her own heart And I did eat Thus then we have a full confession of the fact by both the delinquents and by the woman the discovery of the plotter and contriver of all the mischief that all the world may justifie God in the righteousnesse of his judgements in the punishment of the offendors who by seeking new tricks or inventions as the wise man calls them to advance them beyond their conditions were justly filled with their own inventions as the Psalmist speaks Psalme 106.39 Thus we see God will not give over the examination till he have discovered the whole plot of this fowle sin and every agent in it first Adam then his wife and at last the Devil the deceiver and seducer of them both Whence 1 OBSERVE No actor in any sin can escape Gods discovery Observe 1 NOt the secret Contrivers and Counsellors as Jonadab to Amnon Achitophel to Absalom Jezabel to Ahab Not the Actors and Executioners as the Elders of Israel and by their procurement the two sonnes of Belial employed by Jezabel in the murther of Naboth Not the abettors and assistants as Joab and Abiathar in Adonijahs treason Not the very frame or contrivance of the sinne or means to colour it As Davids murther of Urijah to colour his adultery with his wife and his cunning conveighance with Joab to conceale his murther which he not only discovered himself but hath left upon record to posterity 1. It cannot be denied or questioned but that he is able to search into the deepest secrets seeing all things are naked in his sight Heb. 4.13 2. It concernes him to do it that the Judge of all the world may appeare and be known to do right to which purpose he must necessarily have a distinct knowledge both of the offendors and of the quality and measure of their offences that every ones judgement may be proportioned in number weight and measure according to their deeds Let no man then embolden himself to have his hand in any sinne in hope to hide his counsel deep from the Lord and his works in the dark Isa 29.15 It is true that mens eyes discover many times nothing but the outward acts of sin or the Agents that work yea even they many times are hidden from mans eyes but God that searcheth the heart and knoweth the thoughts of it afar of Psal 139.2 takes notice of every motion of the heart by which the sinne was begotten of every secret word by which it was whispered into the Actors eares of every affection of the spectators who behold it with delight He knew what the King of Syria spake in his secret chamber 2 King 6.12 He understood the very secret thoughts of Herods heart which it is probable he never uttered to his nearest friends concerning the murthering of Christ Mat. 2.13 much more was he able to discover the King of Israels commission for the taking of Elisha 2 King 6.32 and fourty mens secret conspiracy to kill Paul Those secrets if he discover not to the world at present openly yet he both knows and can and often doth prevent them so that no man hath cause to hearten himself in hope of successe in wicked counsels or fear to be surprized by them We have already intimated that God who might have manifested every thought of Adams heart and left upon record every circumstance of the sinne committed by him notwithstanding contents himself to bring to light only so much thereof as might manifest the delinquents desart of that punishment that he afterwards lays upon them with such a mixture of mercy withal as exceeds belief as we shall see anon that he might be justified in all his wayes and admired in his free grace Whence 2 OBSERVE Mens sinnes must and shall be so farre manifested as may conduce to the advancing of Gods glory Observe 2 THus Joshuah exhorts Achan to confesse his sinne that he might give glory to God Josh 7.19 and David freely acknowledgeth his sin that God might be justified Psal 51.4 And Saint Paul witnesseth the Law convinceth all men of sinne in such sort that the whole world may be guilty before God and that his righteousnesse may be made manifest for the remission of sinnes Rom. 3.19 23 25. And good reason seeing 1. It is the principal end wherefore we and all things are that our selves and all our actions and all events that befal us of good or evil in all Gods dispensations towards us may be referred to the manifesting of Gods glory who therefore permits with patience the vessels of wrath ordeined to destruction for the magnifying of his Justice in their deserved punishment at the last and graciously pardons his chosen ones that he may set out the riches of his free mercy and grace Rom. 9.22 23. which end of his we ought to further in all our
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