IN this first Chapter of Genesis is described unto us the Creation of the visible World with all the Creatures therein contained in a plain and compendious narration setting before us only the Order Means Manner Times and Estates in which all things were Created and appointed by Gods Ordinance to continue as they do unto this day Psal 119.91 Wherein is laid down before us the work of Creation 1. In General expressing What was made and how Vers 1. 2. More particularly recounting the several parts of the work and therein 1. The rudenesse out of which all things were made Ver. 2. 2. The forming of the several Creatures out of that lump 1. Serving for general Use as the Light the Earth the Firmament the Stars c. which serve for the benefit of all the creatures here below to the end of vers 10. 2. Diversified in their particular forms and natures to the end of the Chapter Vers 1. IN the beginning Of time as some supply it or as others of the Creation Or to speak more clearly Of the Creatures To make this the sense The first beginning which the Creatures had when there was yet none of them they received in this manner which is afterwards expressed A like phrase of speech or rather to the same sense we read Psal 139.16 where the Psalmist tells us that his members were fashioned by God in continuance when there was yet none of them God The word Elohim which we render God signifies properly the Almighties or Mighty Powers and seemes in this place to point at that wonderful Power which God manifested in this glorious work when he created the whole world out of nothing the very consideration whereof is sufficient to astonish any one that thinks of it Created That is made of nothing or without any matter at all An act peculiar to God alone wherein he gave all things that now are or have been in the world since the beginning thereof a Being when they were not at all Now because the word Bara which we render Created is in the Originall tongue put in the singular number and joyned with Elohim which is of the Plural Number some have drawn thence an argument to prove the Trinity of the Persons in the Godhead as implyed in the word Elohim being of the Plurall Number and the Unity of the Godhead as intimated in the word Bara which is of the Singular Number But that fundamentall truth is more fully strengthened by many more clear and evident arguments out of other places of Scripture Although we deny not but that this also may be a probable collection out of those words seeing we know the Holy Ghost cannot be conceived to take up any unusuall phrase or form of speech but upon reason and with a mind to conveigh thereby something unto us for our observation The Heaven and Earth Or as the Apostle calls it the world and all things therein Act. 17. v. 24. So then this verse is the summe of this Chapter following setting before us in one word what was done the manner How and order Wherein is particularly described in the verses following There are notwithstanding some who by Heaven in this place understand that glorious body which the Apostle calls the third Heaven 2 Cor. 12.2 the seat of the Blessed and under the same name include the Angels which have their dwelling there and came to have been made before the Creatures here below Job 38.7 whose creation they conceive Moses could not omit and therefore having not mentioned it elsewhere they conjecture it must be pointed at in this word But that Argument appears to be grounded upon a supposition that wants evidence namely that Moses intended in this history to give us the description of all Gods creatures Visible and Invisible where as it seems much more probable that he contains himself to discover unto us onely the Creation of the visible world So that we may probably conceive that in this place he intended only Indefinitely to signifie that it was God alone that gave a Being to all things that are which they had not before without pointing at any particular As for the Angels this generall intimation must necessarily imply that they also were Gods Creatures although their creation be not described or pointed at in particular as not so needsul to be known by us whom it concerns most to understand the state and condition of those visible things with which we have most to do The first circumstance which here offers it self to our consideration and observation is the phrase and manner of speech which the Holy Ghost makes choice of in this narration which we see is as Plain as it is Brief without any manner of insinuation by way of preface and without any garnishing by art or eloquence which men usually make use of for the setting out and gracing of their writings the Spirit of God suddenly as it were darting out the truth which he delivers like the Sun beams breaking in an instant as out of a cloud as being a light visible and beautifull in it self and therefore needing no other ornament or varnishing to commend it to the world Whence we may 1. Observe Divine Truths sufficiently commend themselves without the help of any Ornaments of Art or Eloquence Observ 1 SO they do appear indeed to all that understand them as light is beautifull only to those that have eyes to behold it and to them it hath so glorious a lustre that it obscures all kind of varnishings as the Sun shining in his brightnesse doth the light of a Candle A truth which is most clearly manifested by this that those divine truths shall never appear so glorious as when they shall be fully revealed in heaven as it were by the view of them when Art and humane Eloquence shall be no more Let us then desire both to hear and preach the Truth of God as Saint Paul sets it out to the Corinthians in plain and clear expressions demonstrated and displaied by the Spirit rather than garnished with the entising speeches of humane Eloquence 1. Cor. 2.3.4 The great art in Preaching is to make things clear and evident by expressing them spiritually as they are spirituall in themselves which needs more help of Logick than of Rhetorick but more Experience than them both Notwithstanding the use of Eloquence is not to be denied even in the work of the Ministry so it be neither affected nor depended on either by the Preacher or by the Hearer The next observable circumstance in this brief Compendium of the history of the Creation of the vvorld the summe vvhereof is comprised in this first verse is the order here observed by the Holy Ghost who first laies down unto us this ground of Truth that God made the vvorld and aftervvards expresseth hovv and in vvhat order he created it in every particular by this order vvhich he observes in this narration pointing out unto us in a sort the right order in
And this he doth 1. Because we could not otherwise observe Gods works if they were done in an instant we can take notice of nothâ—â—g but that which is done in time so great is our weaknesse 2. That our hearts might be the longer stayed upon the meditation of Gods works while we wait for the perfecting and full accomplishing of that which we see to be already begun Let it move us to wait upon God in the way of his providence with the greater care and watchfulnesse when we see how far God condescends unto our weaknesse and applies himself to our weak and slow understandings heedfully observing the beginings taking notice of the Progresse and waiting for the full accomplishment and perfecting of any work that he hath in hand Thus should Gods works be sought out of all that have pleasure therein Psal 111.2 VERSE 6. LEt there be a Firmament Or Body spread out like mettals that flow abroad when they are melted and as then they waxing cool grow firm and stiffe withall Some conceive this name Rakiah importeth the Firmnesse of the Heavens which opinion the Greeks seem to favour who translate it Stereoma which we in our Language render Firmament signifying not so much the Grossenesse or Thicknesse as the Strength and Compacted firmnesse of the Heavens unto which Elihu seems to allude Job 37.18 when he stiles it strong and as a melted Looking-glasse But it seems more probable that Rakiah implyes only the Extention or spreading out as Psal 104.2 not the compacted firmnesse of the Heavens seeing that under this name Firmament we must necessarily comprise as well the aire which is spread out over and round about the earth as that firmer body of the Heaven above of which more anon That the heaven above is understood by the name of Firmament it is evident because God set the Moon and the Sun and Starres in the Firmament vers 14. And that it includes the Aire also is as Evident seeing God appoints the birds to flye in the open Firmament ver 20. Now if we conceive the Planets and Stars to move in the Ayr which many with very great shew of reason maintain the opinion may seem to be favoured by the Holy Ghost in this Chapter who calling both the Ayr where the birds flye and the Heaven in which the Starres are carried by one name may seem to imply that they are both carried in the same body of the Ayr though at a great distance one from the other Howsoever it is most probable that the word Firmament in this place includes at the uttermost no more then the sphear in which the Stars are carried which is the uttermost bound of the visible world the making whereof was that which Moses only intended to describe in this place where we find nothing at all mentioned concerning the Third Heavens or the Angels who have their residence therein In the middest of the Waters That is as it is expressed in the next verse to be between the waters and to separate the waters above and below the Firmament Now what these Waters be that are below the Firmament we see but what is meant by the Waters that are above the Firmament is much questioned Some place them above the Starres and imagine them to be either a kind of Christal sphaere which is termed Waters for the resemblance which it hath unto waters congealed or else that there are true real waters there indeed Others by the Waters above understand the waters which are carried in the Ayr above the Earth in the Clouds and bound up in them Job 26.8 Which opinion if we embrace we must understand the word Firmament by a Synecdoche for the lower part of the Firmament in and above the lower part whereof the clouds are carried And let it divide That is by receiving and taking up part of the waters which are to be carried in clowds in the ayr and employed in watering the earth by consequent separate and divide them from the waters which remain here below Thus we see the first of those creatures which were formed out of that rude masse this huge vaste Firmament which our eyes can hardly measure of an extent almost incredible This is notwithstanding a part of Gods work created only by the Word of his mouth Whence 1. Observe The vaste and almost boundlesse Body of the heavens is the Work of God Observ 1 THe largenesse of this work although we extend it no farther then may be discerned by us that is to the starry sky is so great and almost exceeding belief that it cannot but astonish any man that thinks of it especially if we believe Astronomers dimensions according to which the least of the fixed stars exceeds the earth in bignesse nine times and according to that account the whole earth in comparison of the Heavens is not so much as the smallest hillock in comparison of the whole Earth and this is Gods Work called therefore Gods Heavens Psal 8.3 and the Heavens of the Lord Lam. 3.66 Let it set before us the infinite power of him that made it nay stretched it out like a Curtain Psal 14.2 and compare with this work Nebuchadnezars Babylon Dan. 4.30 or Ahasuerus hangings in the Pallace at Shushan Hest 1.6 or Solomons Temple or that which was after enlarged and beautified by Herod so much admired Matth. 13.1 and the rest of the famous works wrought by men which they accompted the wonders of the world and so whether they be if compared with this work so much as a drop to the whole Ocean and let it swallow up our Spirits with the admiration of the greatnesse of him whose work it is and whose immensitie notwithstanding the large extent of the heavens cannot be contained in them 1 King 4.27 We have already shewed that the Ayre is included under this name firmament or body spread out as well as the higher heavens So that the Ayre also is a part of Gods Work which we may not passe by without taking speciall notice thereof Wherefore 2. Observre The Ayre in which we move and breath is Gods Creature Observ 2 IT is true that the Ayre is no where expresly by name reckoned amongst Gods works as the Earth and Seas and other Creatures are but is still included under this generall name of the heavens and so accounted as a part thereof and thereby testified to be a part of Gods work Let us acknowledge the Ayre also among none of the meanest of Gods blessings taking notice of the manifold uses thereof unto the lives and comfortable being and subsisting of our selves and other Creatures as 1. serving for Respiration or breathing the immediate meanes of preserving our lives as we know for to take away breath is to take away life Psal 104.29 And when God is said to have power over our lives he is said to have our breath in his hand Job 12.10 Dan. 5.23 1. It transmits the Light and Influence of the Celestiall Bodies and so
Work ibid. The forms and natures of all sorts of Creatures are the Works and Effects of Gods Spirit p. 14 God Spirit is present every where even in the midst of the greatest darknesse p. 15 The way of Gods working is secret c. ib. All Creatures are Perfect by degrees p. 16 God is pleased to cherish the Meanest of all his Works p. 17 Verse 3. The general Good of the creature is Gods First care d. 18 God needs no other Means to effect any thing but his Own Word and Will p. 19 God loves to do all his Works in the light p. 20 Light is the Work of God Himself p. 21 God can and often doth bring Light out of Darknesse p. 22 Gods Word and Deed are all one p. 23 The want of second means cannot hinder Gods Work p. 24 Verse 4. God takes a view of all his Works that he makes p. 25 God is a Sufficient Witnesse to Himself p. 26 All that God doth is exceeding good and Perfect p. 27 Light is a good Creature p. 28 That and that only is good which God Approves p. 26 Light and Darknesse cannot subsist together p. 30 Light and Darknesse take their turns and succeed one another in the Order that God hath appointed ibid. Verse 5. All things must be called and distinguished by Names as may be agreeable to their Natures Page 32 God takes Time and Leisure in bringing things to passe p. 33 Verse 6. The Vaste Body of the Heavens is the work of God page 35 The Ayr in which we move and breath is Gods creature ibid. God so orders all things as they may best serve for Use p. 37 God can put Beauty and Excellency on the basest things p. 38 Verse 7. God performs all things according to that which he hath decreed Page 39 Where God doth provide the Means yet it is he that must perform the work by them p. 40 The Clouds and Rain are Gods Works and are raised up onely by his Power p. 41 Verse 8. The Glorious Frame of the Heavens was raised by the Word of God p. 42 Whatsoever God hath Settled shall continue for ever c. ibid. Verse 9. It is the Will of God that all Creatures shall depart from their own Private for a Common good p. 44 All Creatures in the world obey the voyce of God p. 45 It is only Gods Powerful Restraint of the Seas and Waters that makes the Earth habitable for Man and Beast p. 46 The huge and vaste Seas are the Creatures of God c. ibid. Verse 10. The goodnesse of every Creature of God ought to considered in Particular p. 48 Verse 12. God will have nothing barren and anprofitable Page 50 The Herbs and Plants of the Earth are Gods Creatures p. 52 The substance of all Trees and plants is from the Earth ibid. God can draw Life out of Death it self p. 53 God provides for all his Creatures that they may not wholly perish ibid. Fruits ought to Resemble the Nature of the Stock of which they come p. 54 Verse 14. The Sun Moon and Stars are no gods but creatures p. 57 When God hath prepared Means he doth ordinarily perform all things by Means p. 58 The Places and Uses of all Creatures are assigned unto them by God himself ib. All sorts of Creatures are ordained by God for Use and Service p. 60 Distinction between the Day and the Night is an Ordinance established by God ib. It is not unlawful by the Stars and Planets to guesse at some Events that follow p. 61 All the Affaires of Men are ordered and directed by God himself p. 62 Verse 15. The Excellencies of the Creatures are not of themselves but are bestowed on them by Him that made them p. 63 Where God provides Ordinary Means he takes away those which are Extraordinary p. 64 The Light which God bestowes upon the Creature he gives for the use of others as well as for those that Receive it p. 65 No distance can hinder us of the effects of Gods care and providence over us for good p. 66 Although God be pleased to make use of Means yet he binds not himself to work all by means p. 67 Verse 16. We may take notice of any Eminency of the Creature to lead us to the Admiration of the Super-eminent Perfection of the Creator p. 69 God useth to proportion the Abilities of his Creatures ibid. Men must make use of Light to direct them in their Employments p. 70 Though all the Creatures be not furnished alike yet none of them wants that which is competent for their use p. 71 All Creatures are Perfect in their Kinds p. 72 Those of weak Abilities may be useful for some kind of Employment p. 73 God takes care for the Government of the Night as well as the Day ibid. Verse 20. Gods Works are carried on towards Perfection p. 76 God leaves nothing Empty that he hath made p. 77 God works all things but of all things p. 78 God disposeth all Creatures in such places as are most agreeable to them p. 79 Breath and Life are the gifts of God ibid. The variety of Gods Works are Infinite p. 80 The Motion and Being of every Creature is ordered by the Will and Decree of God p. 81 Verse 21. The Eminency of any Creature ought to be observed c. p. 82 Many other Creatures go beyond Man in outward things p. 83 God furnisheth every Creature with Parts and Abilities ibid. God can out of the same Masse draw out infinite variety of several shapes and natures p. 84 God Respects the Meanest of the Works that he hath made ibid. The meanest of the Creatures that God hath made are good p. 85 Verse 22. Fruitfulnesse is a gift bestowed only by God himself p. 86 Fruitfulnesse in the Creatures is a special Blessing of God p. 87 The Blessing of Propagation is from God alone p. 88 Nothing so Vaste or Wide but God can Furnish or Fill at his Pleasure ibid. Verse 24. Man and Beasts are of near Alliance p. 90 Beasts are wholly of the Earth p. 91 All the Beasts on Earth are Gods store p. 92 Verse 25. God brings to effect whatsoever he wills p. 92 Verse 26. Man is a singular and extraordinary Piece of work p. 96 God provides before-hand all things for mans supply p. 98 God is pleased to expresse himself unto us after the manner of men ibid. Eminent Works of God require of Men especial observation of them p. 99 Works of Moment and Importance ought to be undertaken with Advice and Counsel p. 100 God in all his wayes and works is guided by no Counsel but his Own ibid. Man hath no Maker but God Alone p. 101 Man in his first Creation was made by God after his Own Image ibid. Gods Image in Man is his greatest Glory p. 103 God hath Advanced man to have Dominion and Lordship over all his VVorks p. 104 Mans Dominion over the Creatures is no right belonging to
furthers their use and service to the earth and to the Creatures here below which are cherished and quickned thereby and so becomes in a sort a common band and meanes of union between heaven and earth 3. It makes way both to the motion of our selves and every other moving Creature by the yielding nature thereof without which the places in which we and other creatures are would become our prisons and consequently would make both them and us utterly unfit for any service at all 4. It sustaines the clouds in which the rain is bound up and maks way to their moving about the Earth and le ts down from them the soft rain without which all hearbs and plants must wither of necessity and by consequent the Earth must become wholly barren and unfruitfull The truth is those common blessings which all Creatures enjoy the Light Ayre VVater and the Earth whereon we walk and by the fruites whereof we are sustained are of an infinite and inestimable value infinitely beyond gold and silver which we set at so high a rate and yet are despised because they are enjoyed in common and therefore ought to be the more throughly enquired into and observed by Gods Children whose hearts ought to be enlarged unto thankfulnesse by the Consideration and taste of Gods goodnesse communicated to us in every one of his Creatures The dividing of the waters from the waters which is conceived to be one use of the Ayre is a work worth the scanning especially if by the waters above we understand the clouds vvhich contain the rain which is raised in thin vapours and consequently severed thereby from the waters below and carried about over our heads and let down upon the Earth without which a great part of it would be utterly unfruitfull for God having gathered the water here below into one Chanel that the Earth might be dry and by that means habitable howsoever in his Wisdom and Providence he hath so ordered it that waters issuing out from the Seas by secret passages and breaking out into Fountaines and Rivers may thereby make fruitfull the vallies and lower parts of the Earth yet we know they reach not to the higher grounds much lesse to the tops of the hills It was therefore needful that some water should be carried on high above the hills and higher grounds that from thence they might distil and fall down in just showers upon the mountaines and higher places of the Earth to moisten them too that no part thereof might remain barrain and unprofitable and might thereby further manifest the care and Providence of God in cherishing those parts from Heaven which seem to be most unprovided and in a sort neglected in the constitution of the World and the several parts thereof Thus Moses affirmes that Gods Eyes and Care were more for Canaan then for Egypt because that was overflowed by waters below which might be carried hither and thither by the industry of men to make their grounds fruitful but Canaan was watered from Heaven with seasonable rains Deut. 11.10 11 12. Whereupon the Prophet taxeth the Jewes of great unthankfulnesse for not fearing God that gave them rain from Heaven the former and the later and thereby brought about the appointed weeks of harvest Jer. 5.24 So this division of the waters must needs be acknowledged to be a speciall work of Gods Wisdome disposing them so as they might be most useful to the Earth Whence 3. Observe God so orders all things as they may best serve for use Observ 3 THus in the Creation he drevv the waters into their Channels that the earth being by that means left dry might be fit for habitation compassed the earth with the Heavens that they might cherish every part thereof with their influence hath so ordered the course of the Suune that it might successively give light and heat unto the World Set herbs and plants on the upper face of the earth that they might be at hand for the food of men and beasts In our bodies he hath set our eyes on high as it were in a Watch-tower our feet below to support and carry the whole body our hands in the middest that they might be usefull and serviceable to every part and the like And the same order we may easily see he observes in the whole course of his Providence Reason 1. His Wisdom and goodnesse which together both moved and enabled him to dispose of all things for use and profit which is not the least part of his honour 2. Gods end in all his works was to make all for use and service for the mutual support of Creatures one by another that they might be all knit together in a straight band of Love grounded upon or strengthened by the mutuall help and supply which they have one from another without which they could not subsist Let it quiet all mens hearts which are so apt to quarrel at the distribution of the Commodities of the Earth the division of mens habitations and disposition of their estates which howsoever we conceive out of a partiall respect to our selves to be full of ertour and inequality yet we shall find upon due examination to be equall and just directed by the Wisdom of God to the send for which all things were made the honour of himselfe and the general good of his Creatures It should indeed silence all our murmurings that God may do with his own what he will and if we understand not in every particular how he hath done things well let us in modesty blame our own ignorance who cannot search into the depth of his counsels whose waies are past finding out Rom. 11.33 2. Let it move us to dispose of our selves as we may be most serviceable to others and employ our abilities and means to the good of others as having received whatsoever we have for that end The Creation and Use of the Firmament we have seen the matter whereof could be none other then that which was taken out of that rude and confused masse which before was described to be without shape or form out of that deformed and mishapen heap were taken those glorious bodies of the Heavens Sun Moon and Stars the beauty whereof we now behold with so much admiration Whence 4. Observe God can put beauty and excellency on the basest things that are and raise Earth to Heaven if He please Observ 4 THis is clearly manifested by the shapes of all Creatures which are all of them comely in their kinds and yet all of them deformed and base in their Originals as all experience shewes not man himself excepted although created after Gods own Image Thus God puts beauty upon his Church which he found weltring in her blood cast out to the contempt of her person Ezek. 16.14 Reason 1. God hath all beauty and excellency in himself and therefore can easily bestow it where he pleaseth even where it is not 2. He delights to do it that no flesh might glory but the
We may 3. Observe The Clouds and Rain are Gods works and are raised up only by his Power Observ 3 HE prepareth the rain for the earth and covers the heaven with clouds Psal 147.8 and carrieth them about by his counsel Job 37.12 and maketh small the drops of water Job 36.27 which have no other Father Job 38.28 neither can any of the vanities of the Gentiles give them Jer. 14.22 Acknowledge both the Rain and the fruitfulnesse of the earth to him only as his blessings 1. By seeking them at his hand with Elijah Jam. 5.17 As we are directed to do 1 King 8.35 2. By returning thanks to him and holding our selves engaged by such mercies to his fear and service the neglect whereof is taxed Jer. 5.24 as blessings of inestimable value the want whereof in one year might ruine the world VERSE 8. ANd God called What is to be understood by that phrase see ver 3. The Firmament Heaven The Original Shammajim signifying as much as there be waters is taken in Scripture 1. For the lower part of the Ayr wherein the birds flye the clouds are carried and the winds blow Gen. 8.2 2. It is taken for the place where the Sun Moon and Stars are settled Gen. 1.17 3. It signifies the dwelling of the Saints and blessed Angels Matth. 22.2 called the Third Heaven 2 Cor. 12.2 If we comprehend All or only the two first under this name the work is of vaste extent as we have seen already which if we compare with the means by which it was raised and stretched out and fixed in the place which God assigned to it which was only his VVord VVe may 1. Observe The glorious and vaste frame of the heavens was raised up and settled only by the Word of God Observ 1 PSalm 33.6 9. God spake and it was done the Heavens and all the host of them by his VVord and by the breath of his mouth and according to his Ordinance they are settled and continue to this day Psal 119.89 91. See the Second Observation on the Third and the First on the Sixth verse The Evening and Morning keep their course as they did the first day and so do they all the dayes ensuing yea as we see even to this time as they shall do to the worlds end VVhence 2. Observe Whatsoever God hath once Settled doth and shall continue for ever in that Order that he hath appointed Observ 2 HE laid the foundations of the Earth that it should not be moved for ever Psal 104.5 bounded the Sea by a perpetual decree Jer. 5.22 set the Sun and Moon a constant course which they still observe Psal 104.19 Yea appointed earing and harvest Summer and VVinter to continue as long as the earth remaineth Gen. 8.22 which continue all of them according to his Ordinance Psal 119.91 Reason 1. Because the same power that Created them continues the same for ever to uphold them Heb. 1.3 12. And the same Wisdome orders and directs them still which at the first determined and decreed them 2. Because God that appointed and made them is capable neither of Errour nor Inconstancy James 1.17 and therefore there is neither cause for him to alter his mind nor any disposition in him to alter it without cause wherefore his counsel must of necessity stand for ever and the thoughts of his heart throughout all Generations Psal 33.11 Let all men then depend upon that which God hath once setled and decreed as a foundation that cannot fail As we do in the course of natural causes so much more in the decrees of his Word which is firmer then heaven and earth Matth. 5.18 VVhether it publish unto us the Covenant of Grace established with his servants Jer. 31.35 33.20 Isa 54.10 or the decrees of vengeance upon the wicked Exod. 17.24 In both which Gods honour is most manifested and advanced and unto the execution of them both he is necessarily and freely carried on by the righteousnesse of his unchangeable Nature for the manifesting of his Truth in making good both his mercies promised and his Judgments threatned VERSE 9. ANd God said After he had disposed the waters above the Firmament he now takes order with those which are here below gathering them into one place within their Channels for the cause afterward expressed Some there are that imagine the work of gathering the water into their channels and discovering the dry land thereby to be a part of the work of the Second day As well because they conceive it likely that when God began to dispose of the waters he made an end of that whole work at once and did it not by halves part on one day and part on next As also because that unlesse these two verses be taken into the history of the second daies work the work of that day wants Gods Approbation which we find annexed to the works of all the other daies both before and after And besides if we make these two verses part of the description of the third daies work we have a double approbation of the work of that day which we find in none of the rest although there seeme to be as great or a greater occasion of doubling that approbation uppon the sixth daies work than there is here But whether upon these conjectures it be fit to allow an inversion of the order of the Text although upon manifest and undeniable reasons we are inforced to do it in some other places let the Reader judge Few Interpreters follow this opinion Let the Waters be gathered Which before covered the face of the earth as by nature they should seeing the earth being heavier then the waters must necessarily sink into them and so be covered by them How they were gathered into one place it is needlesse to dispute He that was able to make them by his Word could more easily gather them together by the same word Many conceive this work to be described Psal 104.7.8 Into one place Called One place comparatively because before God thus gathered the waters into the Sea they covered every place Although if we set aside the rivers and lakes which are scarce worth the naming in comparison of the Ocean the Sea may justly be accounted but one great body branched out into divers limbs so the place or Channel thereof may not improperly be said to be One although the bounds thereof be extended as far as the world is wide in compasse And let the dry land appear That was indeed the Principal although not the sole end of gathering the waters together without which the earth could not be made habitable either for man or beast or yield any fit nourishment or food for either the one or the other Thus we see the waters are put from the place which they possessed before at the Lords Commandement for the furthering of the common good and brought down into their Channels the place whereunto God had confined them there to abide and continue as they
bodies and spirits 2. In divers parts of the Earth to temperate the Ayre which is inflamed there by the extream heat of the Sunne 3. To make way for the falling of those sweet and comfortable dewes by which the Earth especially in those hot countreys is much refreshed 4. And to manifest by experience the comfortablenesse of the Light by interrupting and cutting it off daily by the darknesse of the night and so discovering the comfortablenesse of the presence of that glorious Creature by the terrours occasioned by the absence thereof Let no man in Use confound those things which God hath severed in nature by turning day into night and night into day shutting and closing their eyes against the Light of the day by unseasonable sleeping and opening them to the darknesse of the night using the day for their rest and the night for their sports and pastimes surfeiting and drunkennesse chambering and wantonesse a Custom though sometimes countenanced by great examples yet in true estimation preposterous and every way unprofitable and commonly by experience found to be as much prejudiciall to health as it is undoubtedly crosse to Nature The next use of these Lights is to be for signs or Indications of events which are to follow as natural causes are Prognostickes oftentimes of their effects to ensue now seeing God hath among therest appointed them for this end we by warrant may 6. Observ It is not unlawfull by the Stars and Planets to guesse at some events that are to follow Observ 6 WHether certain and infallible as Summer and Winter which God himself hath promised shall never cease Gen. 8.22 And which we constantly and upon good ground expect according to the Revolutions of those heavenly bodies or probably onely as Heat Cold Rain Drout whereof there may be some sleight guesses by the conjunction of those Celestial bodies but more probable conjectures when the effects themselves begin to appear as rain in the skie which is lowring red which our Saviour himself allowes to be a sign of Rain presently to follow Math 16.3 Onely we must take heed that we ground no more but conjecture upon such signs as these Nay beyond all this as we have already intimated although these general Causes work very uncertainly upon things here below yet the conjunctions of the Planets especially in Eclipses though they point not out the particular events to follow in the Persons Places Times Measure and Manner thereof yet they may not unprofitably stir us up to the expectation of some observable events to ensue which experience shewes us to fall out accordingly sometimes Let no man upon this ground undertake by the observation of those Celestiall bodies to guesse at the knowledge of such future events as they were never appointed for neither in their own Nature can foreshew as the disposition of mens minds successe of their affaires Length of their lives kinds of their death Mutations and Periods of Kingdomes and Cities and the like Curiosities which are condemned by God Isa 47.13 and unprofitable to men to busie their heads about seeing Constellations have their operations in such events only as general causes which effect nothing farther then they are seconded by the more immediate working of particular causes 2. The nature of many of them is rather guessed at than distinctly known and consequently our guesse at their operations must needs be very uncertain 3. If their Nature could be fully known yet the Impediments of their Operations partly by the frequent failing of Particular and Immediate causes and partly by the different disposition of the Subjects on which they work are so many that the effect hath an exceeding uncertain dependance on them which the frequent failings of the predictions grounded thereupon doth evidently discover A Third Use of these Lights and Celestial bodies is for the determining of Seasons by which the labours of men and their affaires are directed Thus we see what a stroke God hath by the Influence of these heavenly bodies on things below in all the affaires of men VVhence 7. Observe All especially the chief of the affaires of men are ordered and directed by God himself from heaven FAring and Harvest have their dependance on the Spring Summer and Autumn included under the names of Summer and Wanter Gen. 8.22 all of them appointed by God in their seasons by the Motions of the Celestial bodies The light of the day sets men on work Psal 104.23 then comes the Night when no man can work Joh. 9.4 Fair weather invites men to labour abroad the Snow and Rain seal up their hands Job 37.7 and confine them to their houses Nay much more is the successe and prospering of all mens labours from heaven From thence they are prospered Deut. 28.12 Mal. 3.10 or blasted Deut. 28.23 24. Hag. 1.10 So that Good and Evil are dispensed as it were out of his storehouse that men may know his work Job 37.7 Let all men then have their dependance upon God who onely Ruleth and disposeth of the Heavens Stars yea of the Clouds that let down the rain on the Earth which are turned about by his counsel to do whatsoever he commands whether in Mercy or Judgment Job 37.12 13. He must hear the Heavens and the Heavens the Earth and the Earth the Corn and Wine Hos 2.22 Let us then pray to him 1 King 8.35 as Elijah did 1 King 18.42 Fear him Jer. 5.22 and behold his Metcy or Judgment in all these dispensations Job 37.13 that our hearts may be sometimes quickned to thankfulnesse and at other times be humbled before him The last Use of the Lights is for dayes and years that is for Computation of Times without which neither could we well either give directions for things to come nor take account of things past without such a means of computing Times which must needs cause great Confusion in all mens affaires So that amongst divers blessings which we enjoy from God this rule for the computation of Times is not to be accounted the least VERSE 15. TO give light And not only to have it in themselves Now under this name of Light is included that secret and effectual Influence which those Celestial bodies cast out with their Light upon things here below to make all things fruitful and to cherish the Creatures Upon the Earth Which hath neither light nor life in it self but that which it borrowes from above It is not amongst the least of Gods Wonders that these Celestial bodies should cast out their light and influence at such an incredible distance as we shall see anon Now this Light and Influence which they convey unto the Earth although it be especially serviceable to men yet we find by experience to be a singular benefit to the rest of the Creatures or at least to the most of them We cannot but take notice that this Light which God hath now planted in the Sun was notwithstanding Created before it that it might be the more evident
to the beasts upon the consideration that they also were Creatures framed by the same powerful hand of God which prevailed with Job in another case Job 31.15 The Earth is here commanded by God to bring forth the Living Creature after his kind not by any power that it had in it self to give life to other Creatures which it had not in it self but by the Power and Will of God who appointed and decreed it And shall not the same Will and Decree of God that produced living Creatures out of the Dead Earth cause the same Earth to yield up her dead and the Sea her dead Rev. 20.13 The difference between the Creation of Beasts and Man cannot be passed by without speciall observation Mans Body was indeed taken out of the Earth as well as the Bodies of the Beasts but his Soul was not from the Earth but from Heaven But in the Creation of Beasts the Body and Soul or Life is wholly out of the Earth for the Earth is Commanded to bring forth the Living Creature that is the Creature with the Life thereof So that we find no Original of the Soul or Life of the Beast but from the Earth onely VVhence 2. Observe Beasts are Wholly Of and Out of the Earth Observ 2 THeir Life or Soul is in their blood Levit. 17.11 and thence it is that all their motions are wholly Earthly and after Earthly things and all the Operations of their Soules in Nutrition Motion or Sense exercised meerly by Bodily Instruments And in their very dissolution their Spirit goes downwards to the earth from whence it was at the first taken as Solomon tells us Eccl. 3.21 VVere it not then a foul shame for Men endowed with understanding to imitate Beasts and to take them for their pattern Surely men that understand not are like the Beasts that perish Psal 49.20 whose wisdom is sensual and earthly Jam. 3.15 Their mind only upon earthly things Phil. 3.19 by which they corrupt themselves as bruit beasts Jude 10. becoming wholly sensual Jude 19. walking altogether by Sense and not by Faith as Gods Children either do or at least should do 2 Cor. 5.7 By the VVord and Decree of God both the tame and wild beasts and every creeping thing were Created VVhence 3. Observe All the Beasts on the Earth being Gods Creatures are Gods Store and at his Command Observ 3 EVen every Beast of the Forrest and the Cattel upon a thousand hills he justly challengeth as his own Psal 50.10 he sends forth his Spirit and creates them Psal 104.30 he opens his hand and feeds them ver 27 28. and he gives out his Word and commands them and orders all their goings directing them to execute his VVill as appears in the example of the two she-Beares 2 King 2.24 and she-Lion 1 King 13.24 and the Lions in the Den Dan. 3. Let us then ascribe all the store that we have unto God 1. Looking upon it as a gift from God as Jacoh doth Gen. 31.9 and made fruitfull and usefull by his blessing Psal 144.13 14. 2. Seek all at his hands 3. And serve and honour him with all that we possesse yea with the first of our increase Prov. 3.9 4. And use all that we have according to his direction in Mercy towards the Creature and in a way of Sobriety to our selves VERSE 25. ANd God made Though God had commanded the Earth to bring forth the Creatures yet it was his own Power giving efficacy to his Will and Word that was the onely means by which they were produced This making of the Creatures was not by means according to the course of nature but the Creating of them without means supernaturally by the power of the Creator VVhence 1. Observe God not only Decrees and Commands but Performs and Brings to effect whatsoever he Wills Observ 1 IF he command Moses to do any thing he shall not lift up his hand in vain but the stretching out of it over the waters shall turn them into blood the Ashes of the Furnace by sprinckling them into the Ayr shall turn in Sores and Blains upon mens bodies his Word alone shall bring forth Froggs and Caterpillers Murrain upon the Cattel Hail and Lightnings from Heaven Darknesse upon the Land and â—eath upon the first born And this God doth not onely in extraordinary miraculous works that are Supernatural but even in those that are according to the course of nature He decreed that Summer and Winter Earing and Harvest should not cease while the world lasted and we see they continue to this day He commanded their Propagation and sustentation and they continue according to his Ordinance unto this day Psal 119. Living Moving and having their Being in him Act. 17.28 And by his Word our food gives us nourishment and strâ—â—gth Deut. 8.3 Nay he wills our Sanctification and Holy conversation and he works in us both to VVill and to do Phil. 2.13 Let this Consideration stay up and support the hearts of Gods Children whatsoever God hath engaged himself unto by his VVord and Promise he will not fail to bring to passe to give Grace at present and Glory hereafter Psal 84.11 For he speaks Righteousnesse Isa 45.16 Never look either upon the weaknesse of the Meanes or the greatnesse of the work but look upon the Power and Truth of him that hath promised it It is Gods VVord and it shall stand when Heaven and Earth shall fail And let this bear up our spirits when they are sincking under the sense of our weaknesse Indeed without Him we can do nothing Joh. 15.5 But as he can do all things Job 42.2 So in him that strengthens us we shall be able to do all things Phil. 4.13 And he will work In and For us Isa 26.12 Onely let us undertake nothing in our own strength but all in the Power of his might That which might be observed out of the particular enumeration of the Creatures which God made we have taken notice of heretofore as also of the Execution of the Decree and answerablenesse of it in all things according to that which he had appointed There followes in the last place the Creation of Man the last and perfectest and the Crown and Glory of all Gods visible VVorks for that cause described more at large and with more variety of Circumstances then any of the rest and Consequently more needful to be attended and more carefully enquired into by us especially seeing withal it more nearly concerns us VERSE 26. LEt Before God gave out his Command to the Creature as to the Earth and Sea to bring forth Fishes Fowls and Beasts or more Generally commands things to be made Let there be Light Let the waters be gathered Let there be great Lights Here he puts as it were his own Hand to the work and in a sort incourageth himself to undertake it as if he had an hard task to undertake if we may speak of God as the Holy Ghost here represents him
alone being prefixed before the Lawes that are mentioned afterwards gives us just occasion to take special notice of the Right which God had to dispose of all things according to his own Will and to give them what Lawes he pleased seeing all of them being the works of his own hand and therefore his Own by the strongest Title were consequently to be ordered by him as he pleased So that out of this order observed by the Holy Ghost in this Narration we may 1. Observe He that gives things their Being may Dispose and Order them as he will Observ 1 THe Master gave What and to Whom he pleased because it was his Own and therewith stops the mouthes of all that quarrelled at his unequal dealing Matth. 20.15 Upon that ground God may order all things as he pleaseth as indeed he doth whatsoever he pleased in Heaven and Earth Psal 115.3 because all is his Own and none hath given unto him first nor consequently can claim any thing of him Rom. 11.35 nor limit him in any respect God cannot wrong his own Creatures no though he should destroy them much lesse when he doth Command or prescribe unto them as for the former reason so withall because his Will is Just 1. Let it cease all our murmurings in Afflictions Job 1.21 much more in duties of Obedience If Saul must obey because God made him a King 1 Sam. 15.1 much more must we obey because God made us Creatures and gave us our Being St. Paul upon this ground stops every mans mouth that reasons with or answers again unto God that God may do with his own what he will much more and by a juster right then the Potter may frame his clay into what fashion he will 2. Let no man go about to rule or prescribe unto others according to his Own will because no man can say that he made them by his Own Power nor consequently can justly challenge this unto himself May I not do with mine own what I will Let all Humane Power be bounded by the Will of Him whose all things are and from whom the Authority that men challenge unto themselves is derived which also they receive from Him with such limitations as he was pleased to bound it withall and no farther Moses contents not himself to say These are the generations of the Heavens c. but thinks fit to adde withall In the day that the Lord God made the Earth c. VVhence 2. Observe Whensoever we mention and remember the Being of the Creatures we ought withall to set before us and remember Him that made them Observ 2 AS David doth Psal 8.3 having mentioned the Heavens he in the next clause calls them the work of Gods singers and having taken a surview of all Gods works and the wonderful order in which he hath disposed them he calls them all Gods manifold works made in Wisdom Psal 104.24 VERSE 5. BEfore it was And by and by after Before it grew that is when it had yet no Being God made it and gave it that Being which it hath Nor caused it to rain He proves that God made the Herbs and Plants because before they were there was no other means by which they might be produced according to the course of nature neither the Influence of the Heavens nor any humane Culture VVhence 1. Observe Every Herb and Plant upon the Earth is Gods Creature Observ 1 SEE Chap. 1. Ver. 11. Observ 3. 2. Observe Not only the Mercies of God in General but every Particular Blessing must be taken notice of as coming from God Observ 2 NOt only the Blessings themselves but besides the means by which God conveighs them unto us and the measure in which he bestowes them with every other considerable circumstance belonging to them Thus God himself recounts them by Particulars Levit. 26. Deut. 28. both every kind of them and the Particulars of every kind that so he might have a cloud of witnesses to testifie for him and to affect our hearts the more The Argument by which Moses makes it appear that those Herbs and Plants were Created by God because there was no other means by which they might be produced warrants us to 3. Observe That which is brought to passe without Ordinary Means must needs be wrought by the Hand and Power of God Himself Observ 3 AS Nebuchadnetzars stone which was cut out without hands Dan. 2.45 was a Kingdom set up by God Himself ver 44 In like manner those effects which are wrought beyond the power of the means must needs be acknowledged to be the acts of a Divine Power as when Gideons three hundred destroyed the huge Host of the Midianites it argued that the sword of the Lord was there as well as the sword of Gideon Judg. 1.18 Let us so take knowledge of it and that with admiration in all such events as fall out either without or beyond the Power of Ordinary means When the Israelites had bread to satisfie them without sowing it was God that fed them as he did Moses when he had strength supplyed unto him 40 dayes without eating or drinking So in the very ordinary course of nature when our life is renewed and continued by dead things and strength encreased by weak things things impossible to nature we must acknowledge that he hath His hand in those works who is above nature Note Moses shewing that there fell no Rain on the earth to make the Herbs and Plants to grow tells us that God had not caused it to rain upon the Earth as if he had said It had not rained on the Earth Whence 4. Observe There can be no Rain on the Earth unlesse Godsend it Observ 4 HE causeth it to come both for Judgment and Mercy Job 37.12 13. and prepares it for the earth Psal 147.8 Therefore he promiseth it Deut. 11.14 28.12 and he keeps it back at his pleasure Amos 4.7 and then none can give it Jer. 14.22 whence the Apostle tells us that the giving of rain was a witnesse for God unto men Act. 14.17 and his people are justly taxed that they did not take notice of it and acknowledge it Jer. 5.24 Let us then seek it at his hand as Elijah did 1 King 18.42 and thank him for it that we may work his fear into our hearts Jer. 5.24 who only can give it and if he should withhold it for any long time might starve the whole Earth as he had near done the Land of Israel 1 King 18.2 5. Moses proves that God made the Plants and Herbs because the Means by which they are ordinarily produced and cherished were wanting the first and principal whereof he names to be the Rain Whence 5. Observe It is by Rain from Heaven that all the Herbs and Plants on the face of the Earth do grow and are nourished Observ 5 BY it God waters the ridges of the earth and blesseth the springing of the fruits thereof Psal 65.10 The Heavens must hear the
is for that purpose described unto us here at full VVhence 2. Observ Springs and Rivers of waters are not amongst the least of Gods Blessings Observ 2 ANd are therefore recounted amongst them Psal 104. It was the commendation of the plain of Jordan that is was watered like the Garden of God Gen. 13.10 VVaters were the strength of Egypt and Her Glory Nahum 3. And the honour of Pharaoh Ezek. 29.3 as indeed they are the Delight Strength and Profit of any Countrey where they are Therefore God Promises springs and waters as especiall blessings Isa 35.6 7. and amongst his Curses threatens as a speciall judgment the smiting and drying up of the waters Isa 11.15 Psal 107.33 Let us then take notice of and acknowledge such Commodities amongst Gods speciall blessings which no man can purchase at any rate nor want without great inconvenience howsoever for the most part they are lightly esteemed because they are common VERSE 11. PIson A fair branch of a River falling into Hiddekel or Tigris at Apamia from whence they both joyn their names as well as their streams and are called Pisi-Tigris or Pasi-Gigris and fall at last in to the Sea of Persia The Land of Havilah So called from Havilah the son of Cush and borders upon Chaldea This is that Havilah which by other Authors is called Susiana There is also another Havilah so named from Havilah the Son of Jocktan which lies in East India far distant from this in another quarter of the world There is Gold In Havilah and in all probability in former ages in some good quantity as if Moses had said that Countrey is famous for Gold or abounds in Gold and the Gold there found is good There is Bdellium and the Onyxstone Whether this Bdellium to which Mannah is compared in the colour thereof Numb 11.7 be a gum or a precious stone or what else it skils not much this seemes to be the Holy Ghosts Intention to intimate by this description the goodnesse of the Countrey that abounds in those things which are of great price and esteem amongst men Whence we may 1. Observe Gold is a Creature of great Price and account with Men. Observ 1 IT is indeed in it self the Purest of all mettals for which Cause God was pleased to make choise of that especially for the adorning and setting out of His Tabernacle first and his Temple afterwards but the estimation that men have put upon it beyond the true worth of it hath occasioned the inordinate love of it which the Apostle calls the root of all Evill 1 Tim. 6.10 And the Truth is whatsoever account men put upon it the things necessary for the support of mans Life must needs be esteemed of more worth then it seeing we not onely passe it away in exchange for them as Solomon tells us Mony serves to all but besides desire it onely for that end that by it we may purchase necessaries for the maintaining of our Lives as Food Cloathing and the like Let not men then turn that which they esteem at so high a rate to the basest of all uses to make it fewel for our filthy lusts yea and by it to defile our own hearts in casting our love upon it and making it our confidence as most men do Considering that the worth of it should lead us to honour Him that gives it and Consists in the use of it which must be in honouring God by it and in making use of it to relieve his poor servants that when we fail they may receive us into Heavenly places and with these transitory things may purchase to our selves an heritage immortall that fadeth not away We find gold and Pretious Stones reckoned amongst the riches of Havilah but not amongst the Treasures or Delights of Paradise it is most probable because there was none there or at least because the Holy Ghost thought it not worth the naming or recounting amongst the riches which God bestowed upon our first Parents Whence 2. Observe Gold is none of the Creatures in which our happinesse consists Observ 2 AS being in the matter of it no better then thick clay Hab. 2.6 in the form of it without life or soul in the use of it at the most not so profitable as many other Creatures and little more then the measure or balance of the price and worth of things of true value unprofitable to keep us warm or to fill our bellies or to maintain our lives any way much more to enrich our souls and thereby to make us acceptable in Gods Sight as the Apostle manifests in opposing the odorning of a meek Spirit which God sets much by against the adorning with Gold 1 Pet 3.3 4. Let no man complain of the want of that without which our first Parents were fully happie which God many times bestowes upon the wicked whom He hates and that to their greater judgment and Condemnation which brings a man neither Wisdome nor Grace nor any thing that truly advanceth one man above another which our Saviour despised the Apostles enjoyed not the wisest amongst the Heathen esteemed of no value which shall not be named or known in Heaven hereafter or at least shall be of no accompt there VERSE 13 14. THe manner of the three other branches of this River of the Countries through which they passe are set down as well for the greater Credit of the relation as for the better understanding of the place where Paradise stood Gihon is said to compasse Ethiopia or rather Cush under which name is included all that countrey which lies between Havilah or Susiana and Egypt called for the most part Aralia inhabited at the first by the posterity of Havilah whose plantation might be in all likelihood upon the River Gihon although his posterity spred afterwards farther into the parts of Arabia neer Egypt VERSE 15. ANd God took the man and put him That is set and appointed him to be and Continue there by His Command either Outwardly by his Word or Inwardly by the Secret Direction and Motion of his Spirit For that He took him by the hand to lead or cary him thither as the Angel carried Lot out of Sodom seems not so probable it is not needful This setting of man in Paradise seemes to imply that he was made at the first out of the Garden and brought into it afterwards which seemes the more probable Partly that Adam comparing his Garden with the ground out of which he was made which he first beheld he might observe how much this place of pleasure surpassed the rest of the earth and might upon that ground set the higher price upon that blessing which God had prepared for him And partly that he might know and acknowledge that Garden to be Gods free Gift and not his own inheritance seeing he had neither footing in it nor Title unto it untill God placed him there And perhaps withall to raise him up unto the expectation of a greater change to
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
withhold his blessing from the creatures that should be for our service as we with-hold from him our service of obedience which we owe him by our Covenant Now if we compare this curse which God layes upon the earth for Adams sake with the sin for which he inflicts it we have a fair ground from thence to 2 OBSERVE As we are more or lesse serviceable unto God so we may expect that the creature shall be more or lesse serviceable unto us Observe 2 OF this we have ground to assure our selves upon Gods own Decree Deut. 28. Lev. 26. if we lay the blessings and curses there promised and denounced to the duties and sins there commanded and forbidden See Psal 81.13 16. Reason 1. Gods blessing upon the creatures is that only by which they are made useful unto us now God in justice can do no less then recompence all men according to their deeds Isa 59.17 18. Psal 62.12 and that not only in that great day of judgement but even at present and in outward things that men may see and acknowledge it as Psalm 58.11 2. Neither is there a meanes more effectual to prevaile with men in general to walk in a course of obedience then when they finde all the creatures against them in a course of rebellion Let it be one though not the chief of our motives to look carefully to our wayes if we hope to have any comfort in any thing that we enjoy or successe in any thing we take in hand It is a motive by which Eliphaz perswades Job to make his peace with God that the creatures should be at peace with him Job 5.23 24. It is true that the love of Christ should constraine a godly man and his authority over his own creatures especially his redeemed yea and his own Covenant should compel him to walk in obedience notwithstanding even the best need encouragements by experience and that even in outward things to hold on in that course which they finde so profitable to them every way It is observable that although Adam by his rebellion had forfeited that grant of God in which he bestowed on him the herb of the field for his food yet he is pleased here to renew it unto him although with some abatement Whence 3 OBSERVE God makes good his promises by which he hath engaged himselfe unto us though we faile in our Covenant by which we are engaged unto him Observe 3 SEe Psal 78.37 38. and 89.32 33 34. 2 Tim. 2.13 Reason 1. Gods promises are founded upon his own goodnesse and truth which cannot faile Psal 119.89 90 160. 2. God knew before-hand what we are even before he engaged himself unto us See Psal 103.13 14. 3. And if he should take advantage of every forfeiture he must necessarily undo his children who trespasse daily against him 4. And hath therefore given his son Christ to take away our sins if we hold fast the Covenant and do not wickedly depart from it though we faile many wayes 1 Joh. 2.1 2. 1. Let this kinde dealing of God with us be an encouragement unto us to go on cheerfully in his service being so good a master nay more kinde then a tender father Psal 103.13 Isa 49.15 howsoever wicked men blasphemously traduce and slander him Mat. 25.24 and whose service we finde so easie 1 John 5.3 Honourable and fruitful every way See Rom. 6.21 22. both at present and hereafter howsoever wicked men who are haters of God would perswade the world that there is nothing to be gained by it Job 21.15 2. And let us deale with our brethren as God deales with us 1. Look upon their errors and failings with compassion as the Lord looks upon ours as Christ represents it in that parable Mat. 18.23 and thereupon continue our love towards them and care of their good if they fail in their duties towards us Notwithstanding if we compare this renewed grant with that first grant which God makes unto Adam Gen. 1.29 we shall finde that although the same be granted in substance yet it is with a great abatement in the extent of it There he grants him all herbs and fruits upon the face of the earth within which Paradise must be necessarily included here he grants only the herb of the field he meanes without Paradise out of which Paradise is excluded from whence he was now to be cast out Now although Paradise was but a smal spot of ground in comparison of the world yet weighing the variety and choicenesse of the fruits thereof the losse was very great in comparison of that which was now left unto him Whence 4 OBSERVE Though God when he pardons our sinne restores us his blessings which we forfeited thereby yet we enjoy them with some diminution and abatement Observe 4 IN outward blessings God indeed hath restored us our lives but not that perfect constitution of body that Adam enjoyed before his fall which freed him from sicknesses and infirmities We are restored to the dominion of the creatures but those subject to vanity Rom. 8.20 neither so fully submitting nor so useful and serviceable unto us as they were in their first Creation In the inward man it appeares much more evidently we are indeed renewed in knowledge after the image of him that created us Col. 3.10 but that is in part only 1 Cor. 13.12 whence Agur complaines of himself that he was even bruitish Prov. 30.2 And our new man is created after God in righteousnesse and holinesse but so imperfect and with such a mixture of corruption that Saint Paul complaines that he carried about him a body of death Rom. 7.24 so that we have all of us just cause to acknowledge that we are all as an unclean thing Isa 64.6 Reason 1. It was needful to have every way some continual remembrance of sin that we might be the more abased in our selves and more sensible of Gods mercy both in supporting us in our weaknesse and pardoning us in our failings 2. It is besides for Gods honour that there should remaine some monument both of his justice and mercy Let it then move every one of us to make use of the sicknesses and distempers of the body of the unserviceablenesse of the creatures much more of the stirring of lusts within us rebelling against the law of our mindes and leading us captive unto sin yea of the blindnesse and ignorance of our hearts to bring our selves to greater detestation of sin a more careful watch over our own hearts that we may avoid or suppresse all motions thereunto a greater abasement and humbling of ourselvs in the sight of God that we may work out our salvation with feare and trembling and lastly may be stirred up to a more earnest longing after heaven where sin being removed from us we shall enjoy all things in their full perfection VERSE 19. IN the sweat of thy face With hard labour which causeth both sweat and wearinesse wheras his work in Paradise was easie and
having some remainders of flesh in them need that bridle to hold in the inordinate motions thereof seeing though the spirit be willing yet the flesh is weak Mat. 26.41 and rebellious Rom 7.23 2. It is Gods honour as well to be feared for his judgements as to be loved for his mercies 3. Because the dearest of Gods servants although they be delivered from the wrath to come yet may smart by his rods and by laying his judgements before their eyes may be made more sensible of the benefit of Christs sufferings when they take notice of the fearfulnesse of those judgements from which they are delivered thereby Who are they that deny the use of that meanes which God found so needful to our first Parents annexed to his Law as a bridle to restraine his people from rebellion and which experience both taught godly men to be so useful to themselves It is true that love is a strong band to tie men to obedience and might be sufficient if it were perfect but seeing we know but in part 1 Cor. 13.9 and consequently can believe but in part it must needs follow that there must be the same defect in our love that we finde in our faith and knowledge upon which that is grounded and consequently there needs some other help by the terrour of judgement to keep down the motions of the flesh that the weaknesse of our love may not be hindred in carrying us on with life and constancy to the acting of those duties of service that God requires at our hands It is further to be observed that the Lord thinks it fit to represent the terrour of his wrath by some visible object for if it might be doubted whether the Cherubims that were placed at the entrance of Paradise were discernable by the eye it must needs be granted that the flaming sword which they held was visible So that we may 5 OBSERVE It is a great help to be informed by sense of those things that are to work effectually upon our hearts Observe 5 NOt only the Jewes who lived as it were in the twilight God was pleased to instruct by sense in sacrifices washings circumcision c. but even unto Christians he hath ordained Baptisme and the Lords Supper for the affecting of our hearts the more feelingly with the sense of that precious mercy the redemption of our soules and washing and strengthening of them by the vertue of Christs Death and Passion Reason 1. We are most easily clearly and speedily moved by sensible objects which have a strong influence upon the affections and the Lord who knowes our frame Psal 103.14 is pleased to condescend unto our weaknesse to teach us by those means of which we are most capable representing to earthly men heavenly things in an earthly manner John 3.12 Let us make use of those meanes which the Lord hath left unto us for this end not despising them but abasing our selves and admiring Gods infinite goodnesse and patience who is pleased to stoop so low in compassion of our weaknesse And long for heaven wherein when our bodies are made spiritual 1 Cor. 15.44 we shall behold God with these eyes Job 19.27 and seeing him as he is 1 John 3.2 shall be satisfied with his likenesse Psal 17.15 filled with his love and transported with the sight of his glory The Cherubims that held out this flaming sword must needs be acknowledged to be Angels as we have seen already to strike the deeper impression of terrour into Adams heart if they were visible seeing we finde their presence so terrible to the godly Dan. 8.17 So that we may hence 6. OBSERVE The Angls themselves are ministring spirits for the good of the Saints Observe 6 GOds Ministers Psal 104.4 sent at his Command not only for Christs service Mat. 4.11 Luke 22.43 but his childrens too to keep them in their wayes Psal 91.11 to destroy their enemies 2 Kings 19.35 to instruct them Dan. 8.16 19. to chastise them for their sins 2 Sam. 24.16 and to gather the Elect to judgement and separate the wicked to be destroyed Mat. 24.31 and 13.39 41 42. Reason 1. They are Gods creatures and therefore at his Command 2. And employed by him for the good of those that shall be companions with them in the same glory to encrease love amongst all the Elect as being fellow-members of one body 1. See how deare Gods children are unto him who is contented to employ his own guard to do them service 2. Learne from them nay from Christ himself John 13.14 15. to stoop to the service of our brethren at Gods Command Gal. 5.13 even Kings themselvs with David who served his own generation Act. 13.36 The sword which those Cherubims held turned every way that which way soever the man should attempt the entrance into Paradise it might meet with them so that there was no possibility of escaping Gods hand the man should attempt the returning into Paradise from which God had excluded him Whence we may 7. OBSERVE There is no meanes to escape the hand of Gods Justice if men walk on in a course of rebellion against him Observe 7 THere is no flying from Gods Presence Psal 139.7 nor consequently from his revenging hand Job 20.25.16.22.23 so that there is no peace nor safety to the wicked Isa 57.21 Reason 1. Gods Presence is every where and as many creatures as are in heaven and earth so many instruments he hath to execute his judgments for all are his servants Psal 119.91 to fulfil his Word and Will Psal 148.6 2. Else God could not governe the word in righteousnesse if men walking in rebellious courses might find any means to escape his revenging hand Let it move us to forbear all rebellious practices as being assured therein to run upon inevitable destruction and to lay hold of Gods strength that we may make peace with him Isa 27.3 whose vengeance we can neither avoid nor endure ver 4. FINIS A Table of all the Observations and Principal Points handled in this Book CHAP. I. Verse 1. DIvine Truths sufficiently commend themselves without the help of any â—â—naments of Art or Eloquence Page 5 We must first give our Assent unto the Truths of God and search into the fuller understanding of them afterward p. 6 The World had a Beginning nay it began but a while ago p. 7. Before the World was God is ibid. Creation is the work of a Mighty Power p. 8 The World was nothing till God gave it a Being p. 9 Heaven is more Excellent then the Earth ibid. The Earth and all the store of it is the work of Gods Hand p. 10 Verse 2. The best way to judge of things aright is to look back and consider them in their first Original pag. 12 All Creatures how Glorious and Beautiful soever they appear at present were Base and Deformed in their original ibid. The Earth was empty till God furnished and stored it p. 13 Imperfections and Wants are no part of Gods
him c. p. 105 God gives Bountifully p. 106 Gods blessings upon his Children ought to be remembred in Particular p. 107 Verse 27. Gods Purposes and Promises are all Yea and Amen p. 109 Gods Special Favours ought to be often Remembred ibid. The Distinction of the Sexes of Man and Woman is ordained by God Himself p. 110 Verse 28. It is by Gods blessing that Man must be sustained and upheld p. 110 God will have men to take notice of the Blessings that he bostowes upon them p. 111 God can easily bring Multitudes out of One p. 112 All men and Nations are of one Blood and have but one Father ibid. Mans Replenishing the Earth is by Special Command from God p. 113 Those that have Possessions in the Earth may so manure them that they may be useful and fraitful p. 114 All the Creatures of the Earth are the Servants of Man ibid. Verse 29. God created Man without Means p. 117 That God that hath given us life will give Means to preserve our life p. 118 Gods goodnesse in supplying us with necessary provision requires special observation p. 119 Men that have the greatest Possessions in the world must receive their Allowance from Gods Hand ibid. Mans Food is the gift of God p. 120 All the provision that God hath allowed Man for his Food is drawn out of the Earth p. 122 God doth strangely counterballance our Honours in all his dispensations unto us p. 123 Plain and Ordinary Fare may and ought to content the best amongst men ibid. Gods Allowance of Food to Man is of great variety p. 125 God gives us not our Provisions at once but by a continual Supply ibid. It is onely by Gods Decree and Blessing upon the Creatures that they have strength to nourish us p. 126 Verse 30. God allowes Sufficient Provision for the Creatures that he hath made p. 127 Men and Beasts are allowed by God the same Provisions of Food c. p. 128 Verse 31. The whole Frame of the Works which God made in the Creation of the VVorld is perfectly good p. 129 CHAP. II Verse 1. IT must be our Care to observe how God Disposeth and Ordereth that which he hath wrought Page 3 The Creatures that God hath made are to be looked on as an Army arrayed in an excellent and well composed Order ibid. God perfecteth every work that he takes in hand p. 4 Verse 2. God Commands nothing but that which is Convenient p. 6 God makes his Lawes Equal and Reasonable ibid. God Creates no more then what he made in the Beginning p. 7 God ceaseth not from his Works of Providence c p. 8 Verse 3. The Worship of God ought to be Mans first and chief care p. 13 God makes great account of the Sanctifying of his Sabbaths p. 14 The Sabbath Day is a day of Blessings ibid. The Sabbath is a Day of Rest set apart to an Holy Use ibid. The Law given by God to observe the Sabbath Day is Perpetual p. 18 Meditation in Gods Works is a Christians chief Exercise p. 19 Verse 4. He that gives things their Being may Order them as he will p. 21 When we mention the Being of the Creatures we ought to Remember Him that made them ibid. Verse 5. Every Herb and Plant is Gods Creature p. 22 The Mercies of God must be taken Notice of ibid. That which is brought to passe without ordinary Means must needs be wrought by the Power of God ibid. There can be no Rain on the Earth unlesse God send it p. 23 It is by Rain from Heaven that all the Herbs and Plants on the Earth do grow ibid. God makes use of Mans Labour to cherish the Fruits of the Earth p. 24 The Fruitfulnesse of the Earth comes onely by Gods Blessing p. 25 Verse 6. God wants no Means to effect whatsoever he will p. 26. God can bring things to passe without any Means at all ibid. Gods power is never clearly discovered till all Means be removed p. 27 Every Creatures ought to be useful unto that from whence it is produced ibid. Verse 7. The Substance of Mans Body is exceeding Base and Vile p. 28 God hath framed Mans Body into aa excellent piece of work p. 29 The Soul of Man comes Immediately from God himself p. 30 The Life of Man consisting in the union of the Soul with the Body hath a very weak foundation ibid. The Life of Man is onely by his Soul pag. 31 None worthy the Name of a Living Soul but he that lives by a Reasonable Soul p. 32 Verse 8. The Fruitfulnesse of one part of the Earth above another is from God Alone p. 34 Man can have no more title to any part of the Earth then God allowes him page 35 God bestowes upon men his Best and Chiefest Blessings p. 36 Verse 9. God takes Special Notice of all things that he bestowes upon us p. 39 Every Plant on the Earth growes where God Appoints it p. 40 Gods Bounty abounds unto men ibid. It is usual with God to mix delights and pleasure with usefulnesse and profit in all his blessings p. 41 The best amongst men have need of Outward Means to put them in mind of their Duties p. 42 Spiritual and Religious Duties ought to be remembred in our Employments in the things of this Life p. 43 Gods Commandements ought to be still before the face of his Children p. 44 God teacheth his Children by things of Ordinary and Common use ibid. God engageth himself by his Word to do us good p. 45 The continuance of Present and hope of future Life are assured by Gods Providence p. 46 All Gods Promises must be understood under the Condition of the performance of our Obedience p. 47 Good and Evill are bounded and limited only by the Will of God ibid. Verse 10. Gods Blessings are every way Compleat and Perfect Page 49 Springs and Rivers of Waters are not the least of Gods Mercies ibid. Verse 11. Gold is a Creature of great Price with Men. p. 50 God is none of the Creatures in which our Happinesse consists p. 53 Verse 15. Every Son of Adam is bound to some Employment or other in a particular Calling p. 55 Mens Callings and Employments are by Gods Own Appointment p. 57 Duty and not Gain should be the Ground of the undertaking of all our particular Callings p. 58 Mans Labour at last redounds unto himself p. 60 Mans Employment ought to be in those places where it is most needed ibid. The Labour of man makes nothing at all but only by his Husbandry c. p. 61 Verse 16. Experience of Gods goodnesse is the best Means to encourage us to chearful obedience unto Gods Will. p. 64 Mans Labour about the things of this life gives him good title unto that which he enjoyes p. 65 All Mans labour is for his own good ibid. The best way to quiet our hearts in what we want is to set before our eyes what we do enjoy p.