God although he thought it not fit to change the Sabbath unto another day till that work should be accomplished which should occasion the change of it yet took speciall care to pen the Fourth Commandement in such expressions that when the time of accomplishing that work should come the day might be changed without altering the letter of the Law Wherefore having occasion in the fourth Commandement to alledge the same reason for the Continuation of the Sabbath that he gives here for the Institution of it and that in the same form of words which he here useth yet in the conclusion inferred upon that reason he changeth the Particular term Seventh unto that which is more General Sabbath saying not as here Therefore the Lord Sanctified the Seventh Day but Therefore the Lord Sanctified the Sabbath Day Implying that the time which he required to be observed must be one Resting day of Seven leaving the Particularity of the day to be designed by the work upon which the observation of it was to be grounded so that both the Jews from that same Law might have warrant for the observation of the Last day of the Week and we that are Christians might have the like warrant for the observing of the First day of the Week Some there are that conceive these words not to contain in them the Narration of what God instituted at present but by way of Anticipation a manifestation of what he Ordained and Appointed to be observed in the Law afterward delivered to his people upon Mount Sinai Exod. 20. As if Moses had said here This Rest of God the Seventh day was the reason why God in the delivering his Law upon Mount Sinai appointed his People to keep that Seventh day for a day of an Holy Rest To whom we answer 1. What ground is there to be drawn out of any Circumstance of the text that enforceth us to admit such an Anticipation and without such a ground who dare suppose it If we may pervert the Order of the Scriptures at our pleasure without warrant from the Letter of the text it self no Man shall be able to draw any binding Argument out of Scripture to conclude any thing at all 2. Anticipations in Scripture are most Commonly if not Alwaies used that by representing before hand somewhat which was done afterwards the whole narration might be made more clear and perspicuous or at least that the Occasion or consequents of such other things as are related might be Considered and laid together that we might the more easily and distinctly observe the VVay of God in his VVork Now in this place to mention the occasion of that which was done more then two thousand years afterwards helps nothing to the understanding of any thing there related and consequently there is upon that ground no cause of supposing such an Anticipation 3. Such an Anticipation in this place must needs be acknowledged to be utterly superfluous seeing the very ground of Instituting the rest of the Sabbath which is mentioned here is expresly and wel-nigh in the same words set down in the very body of the Law given upon Mount Sinai Now it cannot be Imagined that the Holy Ghost in an History so succinctly penned as this is would insert any thing unnecessarily and superfluously 4. Such an Anticipation in this place necessarily supposeth that the Book of Genesis was written after the delivering of the Law upon Mount Sinai for if the Law were not given before the Book of Genesis was written how could this Anticipation here shew the reason of a Law which was not then in being Now that the Book of Genesis was written after the Law was given is impossible to be proved Nay if conjectures might be admitted it seems more probable that Genesis was written while Moses was yet in Midian before he undertook the bringing up of Israel out of Egypt for besides that he was then best at leisure that Book must needs be of singular use to encourage the Children of Israel to undertake their journey into Canaan for which their Fore-Fathers had forsaken their own native soil which God had so many waies made over unto them wherein they had been sojourners so long a time and wherein God had so wonderfully protected and prospered them even to admiration all of them being great encouragements to enter into the possession of so good a Land so freely bestowed upon them Others there are that conceive that those words contain only a narration of what God himself did not what he appointed or ordained Man to do or observe afterwards and will have the words in the first clause to expresse what God did He rested and in the later to expresse how he did it He Sanctified and Blessed his Rest or kept it as an Holy Rest To whom we answer 1. How can God be said to Sanctifie his Rest in this Sense seeing his Actions and Holines of them cannot be severed but whatsoever he doth is Holy because he doth it The actions of Men indeed and the Holinesse of them be two things and are many times too far asunder but God is holy in all his Works Psal 145.17 and in ceasing from his Works And therefore to say that God Rested and that he Sanctified his Rest is to speak Improperly and Superfluously 2. If that be the sense of the term Sanctified how shall we interpret the next word Blessed In what sense God by his own Act of Resting may be said to Blesse the day of his Rest cannot easily be imagined neither do we find any other place of Scripture wherein that phrase bears such a sense 3. The letter of the Text and Series of the Narration seem to oppose this sense wherein we have related unto us three distinct Actions of God First He made 2. He Rested 3. He Blessed and Sanctified the Rest And those three are laid down as succeeding one another at least in Nature if not in Time Yea and to be in a sort the ground one of another The full perfecting and finishing of the Creation was the ground of Gods Resting and his Resting was the Ground or Occasion at least of Blessing and Sanctifying the Day of Rest or appointing of it to be a day of Holy Rest So that as in the words of the second verse He rested from all the works which he had made imply the making of the works before the Rest so in this Verse He Sanctified the Rest because he had Rested must needs imply that the Rest went before the sanctifying of the Rest and to be distinct from it A third sort there are that think those words Sanctified and Blessed to imply Not what God then did but what he purposed and intended to do afterwards and parallel for the strengthening of that conjecture with these words that phrase Jer. 11.8 where God saith that he sanctified and Ordained Jeremy to be a Prophet in the womb which cannot be understood of the Actuall Sanctifying of Jeremy at present but
by which we are supported in the middest of our wants and weaknesse 4. To encrease our thankfulness when we feel any farther enlargement and growth in that grace which we have received and which vve find encreased in us in some measure at present and are assured will be perfected hereafter We have considered the Agent or Workman with the manner of his secret working the matter upon which he wrought followes it is called the Deep than which nothing could be more vile no not the dirt it self a rude unformed unprofitable masse or lump this was it which the Spirit overspread or fomented and left it not till he brought it into several forms and shapes of infinite variety Whence 9. Observe God is pleased to abase himself unto and to take care of and cherish the very meanest and basest of all his works Obs 9 HE must indeed abase himself to look unto and have respect to any creature Psal 113.6 but yet he is pleased to take care both of man and beast Psal 36.6 of Oxen 1 Cor. 9.9 of the young ravens Psal 147.9 yea of every living thing Psal 145.16 and that so far as to support and uphold them Heb. 1.3 to satisfie their desire Psal 145.16 to provide them food Job 38.41 to cloathe them Matth. 6.30 nay to observe and direct all their wayes Matth. 10.29 Reason 1. They could not otherwise subsist seeing in him all things live and move and have their being Act. 17.28 2. It magnifies his mercy the more Psal 113.5 6. Let none despair being in never so mean a Condition Job's breath may be strange to his Wife and his Maids might account him as a stranger Job 19.15 17. but God heareth the poor and despiseth not his prisoners Psal 69.33 gathereth the outcasts of his people Psal 147.2 looks upon the Church in her blood when no eye pitied her Ezek. 16.6 even upon men in sin Rom. 5.8 Nay even for such persons though more vile then the earth God gives his own Son bestowes upon them his own Spirit makes them up amongst his own Jewels Mal. 3.17 and reserves them to eternal glory Only the proud and such as rebel against him he knowes afar off Psal 138.6 VERSE 3. HItherto have been described the matter out of which all Creatures were to be framed the Workman that undertakes the work with the manner of his working In the rest of the Chapter we have laid before us the description of the severall Creatures which were made successively with the means whereby and manner how they were formed and took their being expressed with wonderfull brevity yet so that the Holy Ghost in this relation forgets not to shew us distinctly 1. The Order in which they were made successively 2. The Author of the Work which was God himself 3. The Means which he used in Creating them His Word 4. The time in which every Creature was made distinguished by severall dayes 5. The Effect or Work it self 6. The Approbation of every work in Particular and of the Whole in General by the Lord himself the most Able and most Impartiall Judge of his own VVork In the Order which God was pleased to observe in making the Creatures we are to take speciall notice that he first Creates those things that were either for General Use to all Creatures as the Light Air Heavens Seas and Earth or for more particular Use to the Creatures afterwards to be made as the Plants before the beasts which vvere to be nourished by them and not onely of them but of the beasts too before he Created the Man that was to make use of them all discovering therein both his Wisdome and Providence in taking care for the comfortable subsistence of the Creatures before he made them Whence 1. Observe The General good of the Creature is Gods First and Chief care Observ 1 AS appears by the largenesse of his bounty in making provisions for his Creatures in General that the desire of every living thing might be satisfied Psal 143.16 And by the strange course of his Providence by which he hath still upheld the kinds of the Creature in the middest of the continual decay of so many particulars and is farther evident by that principle that he hath planted in the hearts of all men that States and Societies of men must be supported even with the losse sometimes of particular persons Woe be then to those Monsters of men that take care and seek with all their endeavours themselves only and their own good without any respect at all to the Church or State A Common evil as appears by the Apostles complaint Phil. 2.21 and yet approved as a principle of great wisdome by too many Psal 49.18 A Sin against nature even in Heathen mens judgment A sottish sin as if any person could possibly subsist or any member continue in any comfortable condition without the preservation of the body And a sin that deservedly deprives a man of all love from men and reward from God Let all that are godly imitate God in caring for and with all their endeavours furthering the General more than their own private good according to the Apostles direction 1 Cor. 10.24 and example vers 33. As 1. More desireable in it self 2. Most tending to Gods honour 3. Most furthering our own good involved in and supported by the general welfare 4. And being that for which we were principally ordained by God 5. And which God will surely reward and men honour as they did Jehojadah 2 Chr. 24.6 which a man may warrantably challenge at Gods hand Neh. 5.19 We find but one efficient cause of all the Creatures God himself whom we may withall take notice of in every particular work as the Spirit of God points him out unto us The Meanes likewise used in the production of every Creature is only Gods VVord or Effectual decree For we may not conceive God speaking with an articulate voyce having none but himself at least no Creature that had eares and understanding to speak unto This Means which God made use of in Creating the VVorld if we take into consideration once for all we may warrantably from thence 2. Observe God needs no other Means to effect any thing but his own Word and Will Observ 2 AS of it self being mighty in operations in Natural effects To create Psal 33.6 to sustain and support Psal 119.89 91. to prevail upon and order all Creatures Psal 29.3 4. Upon the Sun to stay the course of it Josh 10.13 nay to bring it back â— King 20.10 Upon the Sea to remand and hasten it into the Channel prepared for it Psal 104.7 In the works of Grace the Word of God is quick and powerful Heb. 4.12 to cast down strong holds 2 Cor. 10.5 to renew quicken subdue and comfort the heart and to work in us both to will and to do according to Gods good pleasure Thus he doth whatsoever he pleaseth in Heaven and Earth Psal 135.6 so that his counsel standeth
must be conceived to imply what he meant to do afterwards To this we Answer 1. That Instance out of Jeremy is not clear nor convincing For if by Sanctifying we mean Infusing of Holinesse why may not the Spirit of God if he please sanctifie Jeremy in the womb as well as it moved John Baptist in the womb If we understand Sanctifying for Designing or setting apart to that office why might not God as well actually by some message to his Parents or otherwise as well appoint Ieremy to be a Prophet in his Mothers womb as he designed Iohn Baptist to the Like office before he was conceived 2. This is a strange Inference out of that place in Ieremy the Word Sanctified must be so taken there because it can have no other Sense therefore it must be taken so here where it may have another and fairer construction and more suitable to the Circumstance of the text in this history To come to the Observation to be gathered out of those words It is observable that the first of all the Lawes recorded in Scripture to be given to Man provides for the establishing of his owne immediate Worship VVhence 1. Observe The Worship of God ought to be Mans first and chief care Observ 1 THis Truth God hath clearly manifested in the delivery of the Law on Mount Sinai wherein he takes order in the first Table which our Saviour tearms the great Commandement for his own immediate worship which also Holy Men alwaies endeavoured to begin with in the first place as Noah after the flood Gen. 8.10 And Abraham as soon as he came to Canaan Gen. 12.7 8. Reason 1. Gods Honour is the main end wherefore we and all things are which is most advanced amongst Men by his VVorship 2. And the performance of those duties of his VVorship Sanctifies all things unto us 1 Tim. 4.5 and drawes down Gods Blessing upon us and all that we have and above all increaseth in us Holinesse unto which we are especially called Let us then be sensible of Gods great goodnesse and tender respect of Men that is content that Sacrifice shall yield to Mercy Matth. 9.13 which is his own VVorship wherein he is so much honoured and which he sets at so high a rate for the providing for our necessities Onely let us take heed of stretching this indulgence beyond the true bounds 1. Let not the inward duties of Piety give way to any of our most urgent occasions 2. Neither let the Outward acts of VVorship be omitted but in cases of urgent necessity 3. Then be rather suspended for the present then wholy laid aside if there may be opportunity to performe them afterwards It cannot be denyed but that God gave Adam Rules for the whole form of his Worship but we find in this Relation of Moses nothing mentioned but the Sabbath under which many of the rest may be pointed at Howsoever we find this Law of the Sanctifying of the Sabbath honoured so far as to be mentioned and recorded in the First place and may thence 2. Observe God makes great account of the Sanctifying of his Sabbaths Observ 2 1. AS serving for a Publique and Notorious Badge of our Profession Ezech. 20.12 2. An Especiall means of preserving and encreasing of Religion being as it were the Mart-Day for the Soul wherein we have Commerce in a sort wholly with God in Spirituall things tendring unto him and pouring out before him the Affections of our Souls in Prayers and Praises and God pouring out Grace and Comfort upon our spirits in the use of his holy Ordinances Whence it is that God enjoyns it so strictly Commandement 4th encourageth to the observation thereof by such large promises Jer. 17.24 25 and punisheth the neglect of it with such fearfull plagues Jer. 17.27 Neh. 13.18 God doth not only Sanctifie the Sabbath or set it apart to holy uses but blesseth it withall that is ordains it to be unto man a day of blessings Whence 3. Observe The Sabbath-Day Sanctified as it ought is a Day of Blessings Observ 3 CHiefly upon the Soul by the encrease of Grace and Holinesse in the use of the means of Grace which are dispensed especially upon that day to the conscionable use whereof God hath annexed a special blessing of Power and Efficacy from himself to make those that frequent them joyful in His house of Prayer and withall to accept their Sacrifices in a special manner Isa 56.6 7. Although it is true withall that the Religious observation of that holy Rest as well as other duties conscionably performed brings down more then an ordinary blessing upon mens persons and estates even in Outward things Jer. 17.24 25. The Day of Rest is not only Blessed but Sanctified also that is set apart from Common use to be holy unto the Lord as that phrase is explained in the Fourth Commandement Whence 4. Observe The Sabbath is a day of Rest consecrated by God Himself and set apart from a Common to an Holy Use Observ 4 AS all other consecrated things are Exod. 29.33 34. Numb 16 38. And the Sabbath in particular Isa 58.13 and that even the whole day as it is in other Festivals Levit. 23.32 As it clearly appears in the expression used by God in the fourth Commandement where distributing the week into seven parts He appoints six for Labour and the Seventh for this Holy Rest which must therefore necessarily be such a proportion as the other six are that is a whole day Can it then be any lesse then destruction to devour Holy things and after the vowes to enquire as Solomon speaks Prov. 20.25 By taking a part of this consecrated time and imploying it to Common Uses This we do when we make use of any part of the Sabbath Day for Labour in our ordinary Callings making up of our accounts and contriving waies for the managing of our worldly affaires and giving directions for the ordering of them Or which is worse for the satisfying of the flesh in vain Sports to call them by no worse name which we abusively term Recreations by which the mind is usually more affected and distracted then it is by ordinary Labour and consequently made more indisposed to Holy duties Whereas we are expresly forbidden on that day to do or find our own pleasure or to speak our owne Words Isa 58.13 It will perhaps be answered that such a Rest was meerly Jewish laid upon them by God as a part of their Ceremoniall bondage and therefore not to be pressed upon us Christians whom Christ hath freed from that yoak which they were so precisely to observe that they were forbidden to dresse meat Exod. 16.23 Or to kindle a fire Exod. 35 3. upon that Day We answer we require not the observation of any Rest imposed on the Jewes by any temporary law such as were those restraints from dressing of meat or kindling of a fire on the Sabbath Day both which it seems Continued no longer then their peregrination in
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
their kindred Yea that Land though he gave to his People in generall yet he devides it amongst them in particular assigning by lot unto every Tribe their particular portion And the same power he continues still to exercise although by the Ministery of men bestowing whole countreys where he pleaseth as his gift as he did Egypt upon Nebuchadnetzar Ezech. 29.20 although he had won it by the sword And thus he doth in particular in disposing of mens particular estates whether purchased by mony or left as Inheritance by Parents which although Solomon call their gift Prov. 19 14. Notwithstanding that they passe from God through their hands is evident by Abrahams distribution of his estate Gen. 25.5 6. according to Gods Direction Gen. 21.10.12 And howsoever men ordinarily are not directed in passing their inheritances to their posterity by expresse command yet that they are overruled therein by divine providence may easily appear to any that will wisely obobserve the Course of Gods Waies who many times alters the purposes and intentions of men and conveighs the estates and inheritances of men to others than these to whom they assigned them at his pleasure And this power it is fit that God should still exercise as well for maintaining of Justice and equity which mens greedy desires that delight to dwell alone on the Earth Isa 5.8 would otherwise overthrow As besides to preserve amongst men the acknowledgement of his Soveraignty and mens dependance on him as Lord of their estates It ought not to be passed by without speciall observation that God provides for mans habitation the choicest place in the whole Earth planted by his own Hand and stored with all sorts of Fruits both for necessary use and for delight Whence we may 3. Observe God is pleased to bestow upon men liberally his best and chiefest blessings Observ 3 IN outward blessings for this present life he gives them for their portion the fat of the Earth as He did to Jacob Gen. 27 28. The chiefest of all lands to his own People and promiseth them the finest and purest of all the Wheat and Honey out of the Rock if they will obey him Psal 81.16 and the good of the Land Isa 1.19 But above the rest he inricheth them with all manner of blessings in Heavenly things Eph. 1.3 Withholding from them neither Grace nor Glory nor any thing that is good Psalme 84.11 Not his Spirit Luk. 11.13 Not his own Son Rom. 8.32 and hereafter not the fulnesse of joyes or rivers of pleasures which are in his presence Psal 16.11 And this he doth partly to magnifie his infinite love and goodnesse as Pharaoh to shew his Love to Joseph placed his friends in the best Countrey in Egypt even in Goshen Gen. 47.6 that men may admire and honour him for his goodnesse And partly to incourage his Servants to Chearful obedience by the tast of his bounty which if they injoy not alwaies in full measure they have none to blame but their own sins which hinder good things from them Jer. 5.25 Let all Gods Children then rest and stay their hearts upon him and upon his faithfull promises as having a sure foundation upon his Goodnesse Truth and All-sufficiency which include all the blessings of this Life and of that which is to come 1 Tim. 4.8 Even all things that may do us good Psalme 84.11 And in Christ are all of them Yea and Amen 2 Cor. 1.20 fulfilled all of them in their time and proportion In Spirituall things in sufficiency of Grace for this life and fulnesse of Glory hereafter Psal 73.24 And in Temporall things in such competency as our places and occasions shall require which is all that we are warranted to pray for under the name of daily bread and as much as good men have desired Gen. 28.20 as being best for them Prov. 30.8 9. and wherewith we are willed to content our selves 1 Tim. 6.8 VERSE 9. OUt of the Ground That is our of the ground of that Garden as other Trees and Plants spring out of the Earth by the Power of God as we have seen in the former Chapter Made the Lord to grow or as some render it more clearly had the Lord made to grow that is upon the third day when the rest of the Plants and Trees were created And the Lord is specially named in this place to point at both his Goodnesse in bestowing and his Equity in limiting according to his Own Will the use of that which is every way his own Every Tree Not every particular Tree but the kinds of all Trees pleasant to sight the words implying that there was no kind of tree Pleasant to sight and good for food which was not to be found in Paradise though some at least of diverse of those kindes might perhaps be found in other parts of the Earth Pleasant to sight The smell of the fruits is not here mentioned but seeing the purpose of the Holy Ghost is to commend those fruits every way and we find some Fruits commended by their smell as Cant. 7.8 We may conceive that also to be understood as well as the pleasantnesse of the sight and taste which are expresly named Good for food That is both pleasant to the taste and wholsome to nourish and strengthen the body and so to maintain the life as we see usually the meats that are wholsome and nourishing are for the most part of a gratefull and pleasing taste The Tree of life also Those two trees which God separated from Common to a religious or Spirituall use are expresly said to be produced by God as the rest of the plants were to manifest the Equity of Gods Commandement concerning them who seeing he made them might either give or detain them at his pleasure and limit and appoint them to what use he best liked Now whether those two trees were of different kinds from the rest or no is not curiously to be examined This Tree of Life is generally acknowledged to be a Sacrament and seal of that Covenant by which God promised him the Continuance of his Naturall life during his abode here on Earth which could not have been supported but by Gods immediate Power and the bestowing of Eternall life after he should be removed from hence to injoy the fulness of Gods presence for ever in heaven which some conceive to be the chief benefit intended to be sealed by that Sacrament Now if this Tree had besides a power given it to maintain Adams body in fulnesse of strength without decay it must be acknowledged to have that power by the use of it as Gods Ordinance onely not as a Natural Instrument to work the effect by the very bare use of it but by the use of it in faith apprehending the promise annexed thereunto In the middest of the Garden Although that phrase here used signifie no more in some other places but within as Gen. 41.48 We render the same phrase according to the mind of the Holy
failes us not till it hath supplyed us with all that we need that is fit for us Observ 2 WE have his promise that such as fear the Lord shall want nothing that is good Psal 34.10 He withholds no good thing from those that walk uprightly Psal 84.11 The experience whereof made David so confident Psal 23.1 This he performs chiefly in spiritual things wherein we are Sanctified wholly 1 Thess 5.23 purged till we be made without spot or wrinckle Ephes 5.27 And this he doth first out of his All-sufficiency and Infinite Love which both enables him to do what he will and moves him to supply us in what we need and withall out of respect to his own honour which is infinitely advanced when he manifests Himself to be as He is a Fountain of All-sufficiency and Goodnesse in satisfying the desire of every living thing Let us answer him according to our proportion in our services not ceasing to do his Will as long any thing remains to be done that concerns us and is in our power labouring to be in our selves perfect and entire lacking nothing Jam. 1.4 and to walk so that we may Perfect holinesse unto God 2 Cor. 7.1 having respect to all his Commandements Psal 119.6 as he hath to all our necessities Let it quiet all our hearts in the consideration of our present condition when our inordinate lusts provoke us sometimes to causelesse complaints and murmurings upon supposed but mistaken grounds Whereas 1. Either we have that which we conceive we want as Hagar wept for want of water when she saw not the Well which was fast by her Gen. 21.19 Or 2. that which we want would do us hurt and no good if we had it as the Israelites found by experience when they murmured for want of flesh Numb 11.33 But much more when they would needs have a a King which by the Just Judgment of God upon them became a Tyrant as Samuel foretold them he would 1 Samuel 8.11 God saw it was not good for the man to be Alone although it be Gods Happinesse that He is alone So that we may upon sufficient warrant 2. Observe A Solitary life is an Uncomfortable and an Unprofitable life Observ 2 WOe to him that is alone saith Solomon Eccl. 4.10 1. In respect of himself because he is left without Comfort or help which he must often want and without it cannot subsist 2. In respect of others he is made unserviceable and unprofitable every way A man indeed is like a member in the body which can neither be preserved it self nor be any way serviceable to the rest of the members unlesse it remain in the body From whence then came the affecting and admiring of a Monasticall Life which crosseth 1. The very Law of Nature by which men are inclined to Society And 2. and Gods Ordinance who hath appointed us 1. to cause our light to shine before men that they might glorifie him Matth. 5.16 And to serve one another through love Gal. 5.13 So that a Solitary life 1 deprives God of his honour 2. Men and the Church especially both of that encrease of an holy seed which they might have of the fruit of their bodies of the comfort of their fellowship the service of Love which they owe and of the examples of their godly lives 3. Themselves in present of many sweet comforts and needfull helps and hereafter of the increase of their Reward enlarged according to the proportion of their present improving of their Talents in advancing Gods Honour and seeking and procuring the Good of his Children Man had the company of all the beasts of the field and Fowls of the Ayre and yet the Holy Ghost saith The man was alone because he had none like himself that he might converse withall as a Man that is in the exercise of Speech and Reason the Birds in this respect were no way fit companions for him but of that hereafter God then in his Wisdom seeing that it was not good for the man to be alone resolves of himself to Create him an help meet for him which as we shall see he performes accordingly Whence 4. Observe God takes not notice of our wants as an Idle Spectator but as a Faithful Helper puts forth his hand to help us in what we need Observ 4 HE not onely hears the complaint of the Poor but helps and delivers them Psal 12.5 He also deales with his Church Isa 63.5 Thus he looks on Hannahs affliction and gives her a Son saw the affliction of Israel and sent them a Saviour Exod. 3.7.8 Indeed this is the end of his seeing and observing that he may do and execute as occasion shall require in dispensing either Mercy or Judgment beholding Mischief to requite it with his hand Psalm 10.14 And hereunto both his own Compassion stirs him up and his power enables him and the respect to his own Honour never advanced but in reall effects carries him forwards Let it encourage us to depend on Him If God know our condition behold our Wants take notice of our Pressures He can as soon deny Himself as deny to help us and relieve us Let us only wait on him in the way of his Judgments and attend his appointed time when he makes Inquisition for blood He remembers the poore Psalme 9.12 and in the Day of Salvation will succour us Let us do likewise Observe take Pitty and Relieve 1. Otherwise our Brethren have no benefit by us if we expresse our compassion in words onely and not in deeds Jam. 2.16 but prove like clouds and wind without rain Prov. 25.14 2. We make our own thoughts or words evidences against our selves when we know what our Brother needs and help him not and provoke God to neglect us as we neglect him See what he threameth in such a case Prov. 24.11 12. The manner and occasion of Gods Resolution to provide man a meet help is worthy our observation The consideration of mans need of a woman is the onely ground upon which he resolves to make one Whence 5. Observe God makes nothing but for some necessary use and unto some profitable End Observ 5 IT is true that in the first Creation no Necessity enforced God to make the world and all the Creatures but when his own will moved him to do it he made all things so that they might be usefull and serviceable one to another and directed them all unto the most excellent end even his own Glory Prov. 16.4 The Usefulnesse and Serviceablenesse of the most of them we have taken notice of in the former Chapter the like we shall find in the rest See Isa 45.18 Whereof we have a Model in our own bodies wherein there is nothing superfluous but serves for some use or other whereof nothing could be wanting without some maim or Deformity So shall we find it in this great Body of the world all things will appear usefull in their places and kinds Let it move us before we
should be his Wife which be imbraceth as a rule to himself and proclaimes as a Law to his Posterity for succeeding times Shall a man leave That is be devided from in Habitation and daily conversation and in Care and Labours for his Service and Estate But not in Love and Dutiful affection or in such services or assistance as upon intervenient and emergent Occasions his Parents might require at his hand which as well Married as Single Persons even by the Law of Nature are to perform unto them for ever His Fathen and Mother Who in respect of Nature are nearest unto him and of whom he came and whom he ought otherwise by Gods own Ordinance to serve much more all others though nearer to him in Consanguinity than his Wife And shall cleave This phrase both the Septuagint and after them our Saviour Matth. 10.7 expresse by a term that signifies to Glew together which is the firmest meanes that men can use to joyne things together This is done by the Ordinance and Law of God sodering the two married persons into One and enjoynes not onely a firm and constant adherence of the man to his Wife in affection upon which in all well ordered minds it so far prevailes upon the ground of this Ordinance that one feels his heart Leaning unto and Rejoycing in his Own Wife and that meerly because she is his Wife So that with that kind of â—ove he can affect no other though more desirable in respect of her Person or Parts and Usefulnesse for service but withall imports Cohabitation Mutuall service and firm Association in all cares and endeavours for the advancing of the Common good of themselves and the Family and Particularly Matrimoniall Conjunction for Propagation Unto his Wife Unto his Ishah saith the Holy Ghost retaining the same Name which Adam gave unto the Woman before as best expressing the Relation of a Wife to an Husband from whom she differs only in Sex And unto her Alone as the Law of Marriage requires Hos 3.3 So that all Polygamy is here forbidden as well as all Adultery in the former phrase And they shall be One flesh Into one flesh saith the Original Significantly not onely in accompt as Legally a Man and his Wife are reputed as one person nor onely one flesh by Matrimonial Conjunction to which the Apostleapplies this phrase 1 Cor. 6.16 Nor onely one flesh in their issue in which the substance of both Parents concurs to make up the same body of the Child But much mere one flesh by a nearer and more unseparable union which during the dives of the married persons is as impossible to be dissolued as 〈◊〉 the flesh from the body or one member from another whereby being so nearly joyned together they should be animated and governed so by one Spirit as if they were members of the same body labouring indeed in divers employments but by the same direction with the same affection and with reverence to the same end So that this phrase doth not only enclude Dieâ—â—rce as the two former do Polygamâ— and Adultery but besides all dividing in Affection or any other way It is questioned whether those words which contain the Law of Marriage be the. Words of God or of Moses or of Adam They that take them â—o be uttered by God ground themselues upon our Saviours Affirmation Matth. 1â— 1 That God spake them it cannot be denied but whether he spake them Himself or delivered them by the Pen of Moses or uttered them by the voice of Adam which see â—s most probable the difference is not great For howsoever we may 1. Observe Marriage of Man and Woman it an Ordinance of God Himself Observ 2 ANd is therefore called the Covenant of God Prov. 2.17 By which he is said to joyn the marnied persons together Matth. 19.6 Of which Conjunction especially the Apostle speaks when he warnes every Man to walk as God hath called him 1 Cor. 7.17 Neither in reason can it be otherwise Seeing 1. we are Gods and not our own And therefore none of us having power over his own person can be disposed of otherwise then he directs 1 Cor. 6.19 20. 2. We bring forth Children unto God Mal. 2.15 Which He therefore calls his Own Ezech. 16.21 as born unto him ver 20. yea the fruit of the womb is his reward Psal 127.3 And therefore in all reason it is fit he should bestow that which he onely gives Lastly it is most fit that as he Created Man at first so he onely should give direction for the Propagation of Mankind afterwards in all times succeeding by his Law as he propagates all other Creatures by a Law planted in their natures Let all men esteem honourably of Marriage for the Authour Heb. 13.4 Enter into it Roverendly use it Holily and hold that Covenant inviolably each party walking with God in the place wherein he hath set them the Husband ruling in Gods Fear and by his Authority and the refore according to his Will and the Wife obeying and fearing the Lord in her Husbands person And both depending on and expesting his Blessing who will not fail to sanctifie and blesse unto us what Himselfe 〈…〉 dained That he may cleave unto his Wife the Husband is not onely permitted but Directed to leave his Parents for the Holy Ghost seith not a man May but a man Shall leave his Father and Mother which words imply a 〈◊〉 or direction So that we may hence 2. Observe Married Personâ—â—â—â—st be wholly and entirely one to another Observ 2 ACcording to the form of that stipulation mentioned Hos 3.3 which extends unto all Conjugal duties only One may love other friends but only his Wise with a Conjugall Love and Affection Rejoycing in her alone Prov. 5.18 19. dwelling with her as an inseparable companion advising and joyntly labouring with her for Upholding and Governing of the Family 1 Cor. 7.3 and the like in those the married persons must be wholly one to another But so that they also as well as others must still hold themselves obliged to those General Duties of Love due Reverence and Service unto all other persons according to their several Relations Let this mind us of our Spiritual condition and obligation thereby unto Christ our husband to be entirely to him and to none other to which use both the Prophets and Apostles apply this Law of Marriage in sundry places shadowing out our Spiritual and consequently more Inward and Nearer Union between Christ and us under this holy Ordinance especially St. Paul Eph. 5.32 Forsalcing of Father and Mother is not that which is required in it self but in relation to a mans adhering and cleaving to his VVise which is the main duty required VVhence 3. Observe Married persons are not only to restrain themselves from all others but besides to adhere and cleave firmly one to another Observ 3 THis Duty especially takes in the Inward Affection of the Soul in which their two persons ought to
gladnesse of heart Deut. 28 47. The whole tenor of this promise of God made to man in this place of the estate into which he should be restored by his free grace discovers a double difference between it and the estate in which he was first created 1. In respect of the present imperfection 2. Of the immutability of this renewed state into which he was now restored Of the former we shall speak anon As for the later it is intimated in this promise two wayes First in the means by which he shall be continued in the state of grace which is here promised which shall be the power of God As if God had said it shall not be with man hereafter as it hath been heretofore Then man having power in his own hand to stand or fall lost it quickly hereafter the power shall be in my hand and Satan shall not so far prevaile upon man as to win him to consent unto him and to fall away from God againe but there shall be a perpetual enmity between man and Satan Secondly this is farther manifested in the event wherein Satan having used the uttermost of his power should yet never be able to wound the head of the womans seed either Christ or any of his members to destroy either the one or the other Whence 11 OBSERVE The state of man into which he is now restored and established by grace is unchangeable Observe 11 SO it is promised it shall be Jer. 31.32 his life being now hid with Christ in God Col. 3.3 and not left any longer in his own keeping That it might be so it pleased God to give his children unto Christ out of whose hand no man can take them by any power Joh. 10.29 neither can or will he lose any that is given him Joh. 6.39 having united them as members to his own body and that by the firmest band even his own Spirit so that they are now kept by his power to salvation 1 Pet. 1.5 This indeed is First a great honour to God when according to his unchangeable nature whom he loves he loves unto the end Joh. 13.1 so that his gifts and calling are without repentance Rom. 11.29 And secondly a ground of strong consolation to the godly who knowing whom they have beleeved and being well assured that both he is able to keep that which is committed to him to the last day 2 Tim. 1.12 and withal that he abideth faithful and cannot deny himselfe 2 Tim. 2.13 are thereby strongly encouraged unto all duties of obedience knowing that their labour is not in vaine in the Lord 1 Cor. 15.58 seeing they are assured they shall persist unto the end and having done the will of God shall receive the promise Heb. 10.36 The purpose of God as we have seen was to keep the holy seed hereafter from falling away from God now to this end he takes order that there shall be a perpetual enmity between man and Satan and all Satans seed and instruments that Gods children may be no more allured and intangled in their sins So that we may here discover the malice of the wicked against the godly when and whence it ariseth by whom it is appointed and directed and to what end all circumstances worthy our serious consideration We see then that when sinne came into the world then came in malice too Whence 12 OBSERVE Hatred and enmity is both it selfe a sin and withal the fruit of sin Observe 12 THe Devil being at the first an Angel of light became Satan that is an Hater only by sin Take away sin which shall be when Christs Kingdome is fully setled and all the creatures agree together Isa 11.6 7. and all with man ver 8. and one man with another ver 13. See Job 5.23 It is sin that makes us enemies to God Rom. 8.7 and 1.30 and him an enemy to man Psal 11.5 that makes the wicked hate the godly unjustly and them justly hated of the godly Prov. 29.27 It cannot be otherwise seeing God himselfe is love and consequently could not but infuse love into all his creatures which dwell in love as long as they dwel in God 1 John 4.16 So that hatred could be nothing else but sin by which the creature departed from God and the fruit of sin The greater shame is there to those who having themselves begotten this bastard lay it at the door of Religion and the Professors thereof as they have done in all ages Paul and Silas are charged to be the troublers of the City Act. 16.20 and Paul a mover of sedition Act. 24.5 The same slander was taken up and fastened upon the Churches in the Primitive times as all Histories record the less cause have we to mervaile that it should be charged upon us in our dayes how unjustly it will appeare 1. If we examine the principles of religion and the rules which the Doctrine thereof prescribes all of them tending to love meeknesse patience in wrongs readinesse to forgive nay to render good for evil 2. By observing the carriage of all that imbrace religion in sincerity both towards one another and towards all men It is true indeed that hatred and division usually accompanies Religion Mat. 24.9 10. But that we shall alwayes finde to be raised not by those that embrace it but by such as oppose it as there is trouble in robbing an house but it is caused by thieves that break in and steale not by the true man that maintaines the possession of his own goods Not the Apostles and their followers but their wicked enemies were they that caused all the stir in all places where they come Act. 13.45 50. and 14.2 4 5 19. and 17.5 and 18.12 and 19.23 24. There are indeed three things that evidently manifest that hatred and envy are the fruits of sinne although they be the companions of Religion 1. That we finde them reigning most amongst such as never knew Religion 2. That when the godly are parties in any contention they are usually therein the patients and not the agents 3. That if there happen any differences amongst the godly as it happens sometimes they are occasioned either by such as imbrace religion in outward profession and not indeed or by the remainder of those bitter roots of pride and self-love which are not wholly rooted out of the hearts of Gods dearest servants When sin began then enmity began but from whom did it first spring Satan out of meere malice and envy layes snares for the woman to entrap her who had never provoked him nor had ought to do with him so that he being the hater and enemy both of God and man was the first from whom all hatred and envy sprang Whence 13 OBSERVE Satan is the first author of all envy and malice especially against Gods children Observe 13 HE is the murtherer from the beginning John 8.44 and they that hate and persecute the godly do his deeds ver 41. and fulfil his will ver 44. and