Presence and his flight thereupon The manner of Gods expression is by way of enquiry and implies as much as if he had said Is it true indeed or is it possible that it might make the deeper impression on Adams heart Whereof I commanded thee that thou shouldest not eate How durst thou do that which was so precisely and expresly forbidden If the fruit it selfe were of small value how durst thou transgresse thy Makers Commandment for a trifle Thus God here at once both points at that in which the sin principally consisted which was disobedience in transgressing the Law given him and aggravates it by that circumstance that it was he himself that had forbidden it so it was the breach of the Commandment of his own Lord. God might have charged Adam with Infidelity Pride Unthankfulnesse and the like But he having only this scope before him to bring Adam to the sense of his own guiltinesse contents himself to charge him only with the outward act of sin which could not with any colour be denied It is worth our observation to consider that God out of tender compassion to Adam that he might not lie under an everlasting curse coming now of purpose to convince him of his sin and to offer him termes of reconciliation notwithstanding finding him still to adde sin unto sin and as if it had been a light thing in his eyes that he had denied Gods truth contemned his curse and broken his Commandment to blanch over so foule a fact with such frivolous excuses deluding God as it were to his face and more then that by implication to lay the blame of his flight upon God himself patiently bears with all those provocations replying unto him in milde and gentle termes without any bitternesse at all holding on still his resolution to do him good at last when he might justly at that instant have thrown him into hell Whence 1 OBSERVE Mans frowardnesse cannot overcome Gods Love and Patience Observe 1 THis observation arising more clearly out of the consideration of Gods compassion upon Adam manifested in his censure but more fully in the Promise of giving his Sonne Christ promised ver 15. may more fitly be handled in that place For the present we may take notice that God out of Adams own words takes advantage to convince him of dissembling with him in this excuse Whence 2 OBSERVE God can eastly without any other evidence convince men by themselves Observe 2 HE can judge them out of their own mouth Luke 19.22 produce evidences against them out of their own thoughts and pronounce sentence against them out of their own consciences Rom. 2.15 and make mens own tongues to fall upon them Psal 64.8 He can indeed make use of us and of all that is in us for his own glory as having power to do with us what he will seeing in him we move and have our being Acts 17. and it makes much for his honour in the manifesting of his justice when he makes us witnesses against our selves We see how clearly and fully God discovers Adams fact as easily he might do being as far privy to all that was done as the Actors themselves were so that his excuse and endeavour thereby to hide his sin from Gods eyes served him to little purpose Whence 3 OBSERVE God sees us even when we see not him and takes notice of all our wayes and observes them Observe 3 IT is true that we see not him Job 33.9 10. but he sees our ways and numbers our steps Job 31.4 seeing his eyes are in every place beholding the evil and the good Prov. 15.3 and considering all their works Psal 53.15 nay discovering their very thoughts afar off Psal 139.2 as Christ often answers the very thoughts of the Scribes and Pharisees Mat. 19.4 and 12.25 much more could he see Sarah laugh behinde the tent-door Gen. 18.13 and Elisha by his Spirit be present when Gehazi took the bribe of Naaman 2 Kings 5.26 The reason of this truth See Obs 3. on ver 9. Let all men walk as in Gods Presence alwayes beholding him that is invisible Heb. 11.27 as sitting in his Throne of Majesty and Power and observing the wayes of men with those eyes which are purer then to behold evil This is indeed the only way 1. To give unto God the honour due to his glorious attributes 2. To keep our hearts low that we may walk humbly with our God as we are required Mic. 6.8 3. To make us watchful in all our wayes that we may do nothing that may provoke the eyes of his glory See Exod. 23.21 4. To encourage us in well-doing when we know we walk in the sight of our Master who both approves us and will reward us when our wayes please him Psal 18.24 and takes notice of a cup of cold water bestowed in his Name upon any of his children Mat. 10.42 or the least faithful service performed by a servant to his Master Eph. 6.6 and will defend and stand by us while we do him service Exod 23.22 23. as he promised to defend his childrens dwellings while all the males went to Jerusalem to worship as he had commanded Exod. 34.24 Adam had acknowledged his shame and his feare this satisfies not God he must bring him to see his sin and acknowledge it and that too as it is a sin wherefore God especially insists upon that and layes before him his rebellion in breaking his Commandment Whence 4 OBSERVE God accepts of no confession till men see and acknowledge the sin of their actions and that too as it is sin Observe 4 THat they have trespassed against and walked contrary to him Lev. 26.40 that they have perverted righteousnesse Job 33.27 such an acknowledgement David makes when Nathan deales with him 2 Sam. 12.13 Psal 51.4 and God accepts it and pardons him And such an acknowledgement the Lord prescribes unto his own people and encourageth them thereunto by promising them pardon Hos 14.2 The reason is 1. Because without such a confession God hath neither the honour of his justice in punishing sin wherefore Joshuah requires Achan to confesse his sin that he might give glory to God Josh 7.19 as David doth Psal 51.4 nor of his mercy in pardoning it For by mens acknowledging of their guiltinesse men are known to eat the fruit of their own wayes when they are chastened by God See Nchem. 9.33 and to be pardoned out of free mercy and grace when their transgressions are passed by upon mens humbling themselves before him though the trespasse be committed against himself which makes the sin hainous above measure Hence it is that the Lord takes it to be his great honour that he blots out our transgressions meerly for his own sake Isa 43.25 2. We cannot otherwise be in any state of security after we have sinned but by suing out our pardon which if he should grant without our condemning and abhorring of our own evil wayes it would neither further our own
actions and take notice of in all our observations 2. That is the chief good that can come out of this evil when the wrath of man and all the rest of his sins turn to Gods praise and a duty that we are obliged to performe unto God to repaire his honour by a free acknowledgement and confession of sinne which we have as much as lies in us empaired by the acting of it Let it be our care 1. To take heed of dishonouring God by committing of any sinne 2. If by humane infirmity we fall into any sin by which the name of God may be blasphemed or the honour of it empaired let us endeavour to take off the dishonour done to him by laying all the shame upon our selves 1. In our private confessions before him acknowledging his holinesse and the righteousnesse of his laws and our wickednesse in transgressing them after the examples Ezra 9.6.15 Neh. 9.33 Dan. 9.8 and that meerly out of the rebellious disposition of our own hearts First without any provocation on his part Secondly after so many and so large experiments of his mercies Thirdly to the defiling of our own soules evil example to our brethren and as much as lies in us to the dishonouring of that name by which we are called Fourthly for which we might perish for ever by Gods justice and cannot be pardoned but out of his free mercy and grace 2. Upon occasion of any scandal given by us acknowledging as much before men either openly in the face of the Congregation or more privately before our brethren as the nature and quality of the fact or the offence given thereby shall require thereby clearing God justifying his Law and acknowledging his righteousness if we smart by his hand according to our desarts In Gods questioning with Eve there is wonderful force in the expression that he useth as if there wanted words to expresse the foulness of the fact What is this that thou hast done as if he had said canst thou conceive the foulnesse the danger and consequently the folly and wickedness of this abominable fact thus he speaks to make the deeper impression of the sin upon her heart Whence 3 OBSERVE A good mans heart ought to be deeply and tenderly affected with the sense of his own sinne Observe 3 TO be manifested inwardly in shame Jer. 3.25 and expressed outwardly by smiting on the thigh Jer. 31.19 casting down the countenance with the Publicane Luke 18.13 bitter mourning Zach. 12.10 with Peter Luke 22.62 proceeding from the very breaking of the heart within Psal 51.8 the contrary disposition is justly taxed Jer. 8.6 as discovering a dead and senselesse heart within Such a manner of the affecting of the heart by the sense of sin 1. Brings much honour to God 2. Proclaimes our own innocency 2 Cor. 7.11 3. Moves God to compassion towards us Joel 2.17 4. Furthers our reformation 5. And makes us more watchful over our wayes for time to come that we fall not again into that sin which hath so much afflicted our souls and which we have looked on with so much shame and detestation To this end hath God erected a Consistory in every mans breast his own conscience which is the Candle of the Lord searching the inward parts of the belly Prov. 20.27 which discovers the sin with all the aggravating circumstances thereof in full proportion if we do not smother it But why doth not God speak as affectionately to Adam as he doth unto Eve The cause must needs be this She was not only first in the transgression but besides she was employed by Satan to be an instrument to beguile and seduce her own husband Whence 4 OBSERVE The seducing especially of ones nearest friends is a foule and should be an heart-breaking sinne Observe 4 A Sinne for which God will not suffer a man to spare his owne brother Deut. 13.8 9. and therefore the judgments of God threatened against the seducing prophets are fearful Jer. 23. Ezek. 13. and for that above all other sins the false prophet is cast into the lake burning with fire and brimstone Rev. 19.20 See verse 12. Obs 4. The phrase in which the woman expresseth her self when she excuseth her selfe that she was seduced by Satan may not be passed by she saith when Satan allured her to the committing of this sin that he beguiled her as indeed he did Whence 5 OBSERVE Sinne and the enticements thereunto are dangerous deceits and so will prove to be at the last Observe 5 SO Saint Paul tells us that sin deceived him Rom. 7.11 wherefore he calls it the deceitfulnesse of sin Heb. 3.13 and so are inordinate lusts termed deceitful lusts Eph. 4.22 and the allurements that draw us thereunto are justly called deceits as riches are termed deceitful riches Mark 4.19 dainty fare deceitful meat Prov. 23.3 wine a mocker the beauty of women deceitful Prov. 31.30 no marvel then if wicked men be called deceivers and their work a deceitful work Prov. 11.18 Now this deceit of sin is twofold First in proposing evil under the Name of good calling light darknesse and darknesse light Isa 5.20 or at least the shadowes of good instead of that which is really and truly good like the passing of guilded brasse for perfect gold Secondly in proposing unto us a reward in an evil way which we shall never finde See Prov. 1.13 18. as they are justly accounted deceivers who promise men largely that which they never make good in performance VERSE 14. HItherto the Holy Ghost hath set before us the examination and confession of the offendors with their several excuses and the vanity of them There followes in the next place their censures proportioned indeed unequally as the offence committed was in divers respects unequal pronounced by God himself with infinite patience and moderation upon them all in order as they acted in the sin upon the Serpent first next upon the woman and lastly upon the man And the Lord God said After he had examined and convicted the malefactors he proceeds to sentence that he might not only be just but appear to be so which is the reason why he pronounceth the sentence by word of mouth that when those things should be really inflicted which he here threatens they might appear to be the act of God punishing sin in justice by inflicting upon the offendors those evils which should come upon them afterwards according to that which is here pronounced whereby they are clearly manifested to be the acts of God and being proportioned to the sin might appear to be acts of his justice otherwise it had been as easie for God to have laid the curse upon them by effects without threatening it beforehand But his desire is that they might not only smart for their sin but might be instructed too and taught by their smart which is one end of the punishments laid upon man and an especial effect of Gods great mercy tempered with his justice when the punishment it self
where he pleaseth So he can take away strength and power from those to whom he hath given it and bestow it upon those that want it And 2. It is fit he should do so for the advancing of his own glory that the weak may rejoyce in the Lord their strength Psal 81.1 144.1 And the strong man may be confounded before him when the Lord is above him even in that wherein he glories as Jethro speaks Exod. 18.11 Yea but the woman had her hand deepest in the transgression as who had not only by her example but by her perswasions drawn her husband into this foule act of rebellion against God and yet the Lord is pleased to extend this great favour unto her and that in the first place Whence 18. OBSERVE The greatnesse of a mans sin is no barre unto Gods mercy Observe 18 HE could and did pardon Davids adultery seconded with the foule murther of Urijah Peters denial and forswearing of his Master Pauls persecuting and blaspheming 1 Tim. 1.13 and promiseth pardon to every sin and blasphemy unlesse it be against the holy Ghost Mat. 12.31 And this he doth 1. Because both his mercy and Christs satisfaction infinitely exceed the proportion of any sin Rom. 5.20 2. That the riches of Gods mercy and free grace might the more be magnified when such multitudes of hainous sins are pardoned which is that at which God chiefly aimes This is Gods large promise to the woman but this is not all the Lord is pleased to extend the same mercy to her issue too and tells her that her seed shall tread in her steps and stand out in defiance and continue this enmity against Satan and all his seed Whence 19 OBSERVE Gods mercies are not only freely bestowed on the godly but are extended to their posterity after them Observe 19 THis God manifested in establishing his Covenant with Abraham which included his posterity too Gen. 17.7 In renewing it with Noah Genes 9.9 In entailing the Kingdome upon Davids posterity Psal 89.29 thus he deals with all his people Deut 30.6 whom he takes into Covenant with him and their posterity after them yea we see the sanctions of the Law both in mercy and judgement take in the posterity too Exod. 20.5 6. And it stands with great reason That seeing the good or evil condition of the children is a blessing or curse to the parents God should thus discover to the world both his Mercy and Justice not only on the persons of those that please him or walk contrary to him but on their posterity after them that his different dispensations might be both the more observable at present and the better remembred to posterity when the examples of both are made known by this meanes to succeeding ages Let all men seek the good and advancement of their children by interessing themselves in the Covenant with God and continuing faithful therein that God may be also the God of their seed after them as he engageth himself to be under the condition expressed to David Psal 89.30 if they also walk in obedience before God Otherwise God cuts off the revolting issue of the best Parents as appears in the examples of Cain Cham Ishmael Esau and divers others so that Parents that desire their posterity may enjoy this large priviledge to be included in the Covenant must performe that which God commends in Abraham Gen. 18.19 to command their children to walk in the way of the Lord by the benefit of this Covenant they have a fountain of all happinesse and that for eternity Let our mercies be like unto Gods extended not only to the faithful but to their posterity after them as Davids was to Jonathans issue 2 Sam. 9.1 and let us make accompt of our own and other mens issue according to their interest left them by their Parents in Gods Covenant desiring to match and joine in friendship with the good children of godly Parents as heires of the blessing avoiding all inward society with the wicked seed of ungodly Parents as inheritors of their curse The womans seed we â—e is not all of the same nature or condition for we have here a division between seed and seed part is called the womans seed and another part the seed of the Serpent though both the one and the other descended of the woman according to the flesh although distinguished both in disposition for the one part hates the other and in name for the one part as we see is termed the seed of the woman and the other the seed of the Serpent and this promise of sanctification belongs only to that seede which is called the womans seed which only shall persist in the hatred of Satan and of his ways Whence 20 OBSERVE The Promises of mercy and grace belong only to the holy seed Observe 20 NOt only to Abrahams seed alone Gen. 17.7 but besides to Isaac his seed by Sarah ver 19. for Ishmael his sonne by the bond woman must not inherit with Isaac Gen. 21.10 nay not to all Isaacs seed neither profane Esau must be cut off and only Jacob loved and the other hated Rom. 9.13 only the seed of Israel must be Gods peculiar treasure though the earth be his Exod. 19.5 and known that is acknowledged and owned by him of all the families of the earth Amos 3.2 yea only the godly of that people are accounted for the true seed such as were Jewes inwardly the rest the name of a Jew and the outward circumcision profits not at all Rom. 2.25 In one word the Promise of grace and glory belongs unto those that God hath given to his Sonne Christ and to them only John 17.2 9. so that he is the Saviour only of his own body Eph. 5.23 Now in that only those which joyne with the woman in this holy enmity against Satan are here termed the womans seed and the rest that joyne with Satan are termed his seed 21. OBSERVE Only godly children are worthy to be called and accounted children Observe 21 IN Isaac alone shall Abrahams seed be called Gen. 21.12 and he only is truly a Jew which is one inwardly circumcised in the heart as well as in the flesh Rom. 2.29 and the children not of the flesh but of the Promise are they that are to be accounted for seed Rom. 9.8 the rest are children of the forcerers and of the adulterer and the whore Isa 57.3 as on the other side they that are no children by natural descent become children by walking in the steps of the faith of Abraham Rom. 4.12 good reason they should never be accounted for the seed of a godly Parent 1. That have in them nothing of the Parents best part the Image of Christ after which he is renewed in holinesse 2. Nor with whom Parents can have any â—â—ward communion or any true comfort in them or profitable service by them here nor can at all enjoy them hereafter when the one shall be a Citizen in Heaven and the
66 The Provisions which God allowes us for this Life are of wonderful variety p. 67 Whatsoever God-bestowes upon us he bestowes Freely and Fully p. 68 The most Righteous amongst the Sons of Men must live under a Law p. 70 The Will of God is that which Man is to take for his Rule Page 71 God is pleased to give a Law to furnish us with all needful Means to further us in the performance of our Duties pag. 72 The Matters in which God delights to try our Obedience are in themselves of no great importance p. 73 Our Abundance and Delights must be used within the Limits of Obedience ibid. Disobedience is a fearful Sin in Gods Account p. 74 The Terrours of the Law are Useful to the best amongst the sons of Men p. 75 Death and Destruction are in Gods Hand ibid. All kinds of Evils and Miseries are the Wages of Sin p. 76 Gods Judgments are certain as well as his Promises of Mercy p. 77 Vengeance and Judgment follow Sin at the heeles ibid. Verse 18. God knowes all our Wants and makes Provision to supply them p. 80 Gods Providence and abundant goodnesse never failes us p. 81 A Solitary life is an uncomfortable life p. 82 God takes Notice of our Wants as a Faithful Helper p. 83 God makes nothing but for some necessary use and to some profitable end ibid. A Wife is not good till it be not good to be without a Wife p. 84 It is Gods Will that a man should be the better for his Wife p. 85 It is only God that must supply our Wants p. 86 Nothing moves God to Compassion but his own bounty and goodnesse ibid. A VVife is but an Helper to her husband p. 87 A Wife cannot be a good VVife unlesse she be a Meet and a Fit VVife p. 88 Verse 19. Gods Mercies should be precious unto us p. 90 We must know the unserviceablenesse of other things that we may Approve the profitablenesse of that which is truly good p. 91 God can dispose of the Creatures to be where he Appoints them ibid. Man may lawfully use that power over the Creatures which God hath put into his hand p. 92 God is pleased to employ men in many things which of right belong unto himself ibid. Verse 20. No Creature can be applyed to any other use then that for which it was first created by God p. 94 Beasts are not comfortable companions for men p. 95 Verse 21. Sleep and quiet Rest are given by God himself p. 97 God is pleased to manifest his VVorks to men ibid. God takes care for us even while we sleep p. 98 God delights to vary his wayes in all his operations ibid. Gods VVayes and VVorks are full of holy Instructions p. 100 The VVife must be neither her husbands Lord nor Vassal ibid. A VVife should be a strong Helper to her Husband p. 101 God requires nothing of us that may hurt us ibid. God takes nothing from us but he takes care to recompence it to us p. 102 It is usual with God to leave with us lively Remembrances of his Mercies ibid. Verse 22. God can change any thing into what Form he pleaseth Page 104 God is Exact in all the works that he undertakes ibid. Women as well as men are Gods own workmanship ibid. God hath allowed but one Wife to one man p. 105 Man hath nothing but what God bestowes upon him p. 106 Every Child of God must desire to receive his Wife from Gods hand ibid. Verse 23. Gods Blessings ought to be entertained by us with Thankfulnesse p. 108 We may know as much of Gods Wayes and Works as concerns us for the quickening of us unto our Duties p. 109 It is Consent that makes the Marriage between Man and Wife p. 110 The best amongst men need to be minded of their Duty p. 111 Verse 24. Marriage of Man and Woman is an Ordinance of God p. 113 Married persons must be wholly and entirely one to another p. 114 Married persons are to adhere and cleave firmly one to another ibid. Verse 25. Nakednesse of mans Body was Glorious till Sin made it shameful p. 116 Inordinate Motions to evil thoughts arise from the corruption of the heart within ibid. CHAP. III. SAtans End in his Tempting of Gods people Page 10 Of the Means by which Satan endeavoured to move Eve to question Gods Love to Man p. 12 Satan's cunning Endeavours to winne credit and a good opinion of himself p. 14 Satan's Practice to take away from the woman the terrour of the Curse threatned by God p. 16 Satan's Practice to fasten mans heart to dependance upon the Creature page 17 A Consideration of Satans great Art in managing this Temptation p. 20 Verse 1. It is the câ—stome of Satan to attempt men before they be settled in a course of godlinesse p. 27 Satan contrives Mischief against such as never provoked him p. 28 No place can free us from Satans Assaults p. 29 Satan is the Authour of every sinful Motion p. 30 Satan makes choice of the fittest Instruments he can find for his own wicked Ends. p. 31 Cunning and Subtile persons are dangerous Instruments to deceive p. 22 No Advantage can assure a Child of God from the Temptations of Satan p. 33 Our Weaknesse is Satan's Advantage p. 35 Solitarinesse is many times a Snare p. 36 Satans main End is Mans Destruction ibid. Satan usually pretends the good of those whom he intends to destroy Satan and his Agents in tempting men to sin are very wary in discovering their full intentions at first p. 40 Discretion and Warinesse in mens Actions ought to hinder the Effectual prosecution of that which they intend p. 41 The forgetting of Gods Mercies is a great means to take off a mans heart from him ibid. It is a dangerous Snare to a man to have his Eyes too much fixed upon his Wants p. 42 The Nature of Man is apt to be carried against all Restraint and Subjection p. 43 Ambiguous and Doubtful expressions are dangerous Snares p. 44 Verse 2. It is dangerous to lay open our selves freely to persons unknown p. 45 It is dangerous to question Evident and Known Truths p. 46 Blasphemous Suggestions ought not to be heard without indignation p. 47 When Gods Mercies are mentioned we must remember his Name that bestowes them ibid. Gods Mercies ought not to be represented in weak and cold Expressions p. 48 Verse 3. Mens Speeches are Proportioned according to the measure of the affections of the heart p. 50 When we remember any Law of God we ought to set before us the Sanction annexed thereunto p. 51 When we lay the Law of God before us we must fix our thoughts upon him that gives it p. 52 It is an hard matter to bring mans heart to submit unto any yoke of restraint p. 53 Whosoever will not be entangled to sin must not come near them p. 54 The sleighting of the Curse of the Law makes way to the Transgression
and the thoughts of his heart to all Ages Psal 33.11 and his Word or Decree brings to passe whatsoever he will Depend upon that Word with the Prophet David Psal 130.5 as being in it self unchangeable Isa 45.23 as God himself is that utters it Mal. 3.6 who will not alter the Word that is gone out of his lips Psal 89.34 whether it be for good Numb 23.19 or for evil Numb 14. comparing verse 12. with 25.35 And is as effectuall in the event 2 King 10.10 much more than the word of Kings Eccles 8.4 because he is strong and faithful that utters it Trust in it then firmly it is surer than the strongest Evidences And fear it it is firmer then the Lawes of the Medes and Persians Light is the first of all the Creatures that God makes as being it self most generally useful especially to the end which God principally aimed at which was to make all the rest of his works Visible and thereby capable of observation which was the principal end wherefore he made them This Light being a Creature must needs infinitely differ in nature from that Eternal brightness which God who only hath Immortality is said to dwell in from all eternity 1 Tim. 6.16 In what body it was fixed and how spread over the face of this unformed masse it is not easie to conjecture especially seeing at present we know not the way where the Light dwelleth Job 38.19 nor needful to enquire after seeing the Holy Ghost passeth it over in silence Only because all the works following must needs be created in the Light which was created before them all We may 3. Observe God loves to do all his Works in the light Observ 3 AS he dwells in the light 1 Tim. 6.16 The manner indeed of his working is secret and not observable or visible to men but the work it self is brought forth into the light and made manifest to all He declares his strength Psal 77.14 and his righteousnesse Psal 58.11 92.2 and hath therefore published in his Word the rule by which he proceeds and the end at which he aimes in all that he doth and hath besides planted in all men a light of understanding by which they may both comprehend and judge of all his works Reason 1. Because his work is Perfect Deut. 32.4 and therefore able to endure the light John 3.21 which none hide their works from but evil doers verse 22. 2. Because one special end of all his works is that he might be known In and By them Rom. 1.20 and be honoured for them Psal 111.2 3 4. 145.10 11. for which cause he hath also left his most memorable works upon record to posterity that men beholding all his wayes might know and fear him and trust in him Psal 78.6 7. Let us then search into and heedfully observe Gods works which is the duty and practice of all those that have pleasure therein Psal 111.2 A study 1. Pleasant 2. Profitable 3. Necessary both by Gods Command and because they nearly concern our selves Unto the true understanding whereof there needs Outwardly the direction of the Word Psal 73.16 17. and besides that Inward light of the Spirit which discovers unto all the Counsels of God as far as they concern us Let us also after Gods Example Walk and Work in the light 1 Joh. 1.7 as being Children of the Light Ephes 5.8 ordained by God to shine as Lights in the world Phil. 2.15 that our works being seen of men they may glorifie our Father which is in Heaven Matth. 5.16 doing those things that may abide the light and be approved by it Joh. 3.21 and setting all that we do before the light of our own consciences and before Gods presence Psal 139.23 24. Yea if need be before the faces of all men when Gods honour and our own necessary justification and the credit of Religion thereby require it at our hands Otherwise even works of the light are to be done in secret Matth. 6.3 unlesse the encouragement of other men or the necessity of the work it self require the performance of it in a more publick manner As even modest women choose rather to uncover their breasts before others than to suffer their children to cry for hunger In this Relation although the way where the light dwelleth be not discovered unto us yet the Author who Created it is expresly mentioned Light as well as all other Creatures was the effect of Gods decree Whence 4. Observe Light as well as all others Creatures is the Work of God himself Observ 4 IN many respects resembling him that made it as being Glorious Spiritual Pure diffused in an instant searching all places and useful for Direction and Comfort Thus both the light it self and the Sun that carries it are both prepared by God Psal 74.16 Isa 45.7 How much more is God the Author of VVisdom and Understanding the Inward light of the soul seeing he is the Light that enlightens every one that comes into the world John 1.9 but more of his own children whom he enlighteneth with that true knowledge of the glory of God in the face of his Son Jesus Christ 2 Cor. 4.6 Let all men then seek the Light of VVisdom at Gods hand as we are directed Jam. 1.5 Ephes 1.17 18. and that by the meanes which he hath ordained his VVord especially which is a light Prov. 6.23 shining in a dark place 2 Pet. 1.19 enlightening the eyes Psal 19.8 and directing the steps Psal 119.105 and yet not comprehended by the darknesse John 1.5 which rests upon the hearts of all them that remain in their natural condition and that this light may be discerned the eyes of the mind must be opened by the Spirit which must be begged of God by fervent and frequent prayer as David prayes God to open his eyes Psal 119.18 Let us acknowledge the light as a speciall blessing from God without which our life were both Uncomfortable and Unprofitable and all the Creatures to us for the most part unserviceable as we see in the Egyptian darknesse which fixed men to their places that they moved not for three dayes Exod. 10.22 23. and was an immediate fore-runner of a greater plague Much more let us acknowledge the light of our minds to be his blessing who hath opened our eyes and shined into our hearts when he hath left the rest of the world to perish in their ignorance Our thankfulnesse for so great a mercy ought to be manifested by walking in that light and perswading others to walk in it with us Isa 2.5 We cannot but take notice that God brought this Light out of Darknesse for there was nothing but darknesse upon the face of the Deep when God commanded this light to shine forth as there was nothing but deformity till God brought beauty into the world Whence 5. Observe God can and often doth bring Light out of Darknesse Observ 5 AS he doth daily by renewing the light of the day after the
do unto this day according to Gods Decree VVhence 1. Observe It is the Will of God that all Creatures shall depart from their own Private for a Common good Observ 1 THus we see he hath made the waters to leave their place that the Earth might be dry and habitable and causeth the Ayre to come down and fill up the hollow places of it for preventing of vacuity and emptinesse And that which he hath ordered and appointed concerning these baser and unsensible Creatures he hath commanded those which are reasonable voluntarily to yield unto The very Angels themselves the glory of all Gods works come down from heaven their habitation and are contented for a time to want the Vision of God that they may become Ministring Spirits for the good of the Elect Heb. 1.14 No marvail then if God require his Children to condescend to those of the lower sort Rom. 12.16 not seeking their own profit but the profit of many 1 Cor. 20.33 And though they be free yet becoming servants unto all 1 Cor. 19.19 after our Saviour Christ's example Phil. 2.4 Reason 1. No Creature hath any wrong by it seeing it enjoyes nothing in its own right but hath all by Gods free gift who therefore hath just right to appoint the employment of that which himself hath freely bestowed 2. All Creatures were ordained not for themselves but for Gods honour and for their mutuall support for the preservation of Community So that in forgoing their own for a common good they are carried on unto their proper end for which they were at the first Created 3. The applying of our selves to further a Common Good is our greatest Honour profit and safety and certainly recompenced with a large reward from God who failes not to make up our losses which we freely make for his service in furthering the common good with a larger proportion of gain usually at present but undoubtedly hereafter according to his own promise Matth. 19.29 Let no man have respect to his own Right or Honour or Profit in any ease wherein God requires any service for himself or for his Church after the example of Jothans Trees Judg. 9.9.11.13 VVhich 1. savours strongly of Self-love which is alwaies joyned with an unloving heart towards others 2. Argues great unthankfulnesse and disobedience unto God when a man denies himself or his estate or abilities to him that gave them and is still Lord of us and of whatsoever we have 3. And discovers a distrustful heart as questioning either Gods VVill or Ability to recompence his service wherein we wrong God in an high degree who will be no mans debter It was no sooner spoken but it was done and that with speed when God had spoken the waters fled they hasted away as the Psalmist represents unto us the effect of this Decree of God Psal 104.7 So his Word that had created the waters prevailed upon them to carry them speedily to their places and to settle them there Whence 2. Observe All the Creatures in the World obey the voice of God Observ 2 SEe Psal 148.6.8 That prevailed upon the waters to gather them together into their Channels Psal 104.7 8. and to shut them up there Job 37.8 as in Store-houses Psal 33.7 At it the earth melts Psal 46.6 And the foundation of it are discovered Psal 18.15 The Sunne staies its course and stands still Josh 10.13 Nay turnes back again 2 King 20.11 The winds cease and are still Matth. 8.27 Yea the hearts of the most rebellious stoop and are calmed and their rage is pacified Gen. 31.29 Reason 1. Why should not that voice command them which made them at first and limit their motions which gave them their being 2. Otherwise it were impossible for God to do all things according to the counsell of his own Heart and consequently to govern the world in righteousnesse if he had made Creatures which he could not rule Let all Creatures then tremble at his Power whom the very winds and Seas obey Matth. 8.27 Jer. 5.22 Whereof all the Monarchs on the Earth are not able to stay one wave or blast And let all his Saints trust in him even in the greatest extremities with the Church Psal 46.2 That God who can command the Earth the Seas Winds and Heavens can still the tumults and ragings of the people nay of the most bloody Tyrants Psal 65.7 and will not fail to do it for the good and safety of his Servants The end why the waters were thus gathered together and confined to their Channels was especially that the dry land might appear without which there could not have been either food or habitation for men or beasts nor place for any herb or plant to grow on which quickly appeared when God let loose the waters and overwhelmed the Earth by them in the general deluge So the appearing of the dry land and making it habitable by the gathering together of the waters was none of the least of Gods Mercies VVhence 3. Observe It is onely Gods Powerfull restraint of the Seas and Waters that makes the earth habitable for man and Beast Observ 3 THe Flood of Noah is a sufficient evidence of this Truth which is likewise often manifested by smaller inundations since which have deprived many people of their dwellings and not a few of their lives Let all men lay it to heart and blesse the Authour of this great Mercy when they look upon the firm foundation of their houses the fruites of their grounds the encrease of their cattell when they enjoy the Ayre to breath in the dry ground to walk on and the seas to trade in and do their businesse there And let men walk in fear before that Mighty God who more easily might let loose the Sea then keep it in within those weak bounds that he hath set it Jer. 5.22 and thereby choak all flesh in an instant But it may be questioned why God did not take away the waters as well as he gathered them into their Channels seeing the Earth had thereby been much inlarged And it cannot be doubted but he had so done if he had found it good either for his own Honour or for the benefit of the Creature VVhence 4. Observe Even the Huge and vast Seas are the Creatures of God and ordained for special use unto Man Observ 4 FIrst to fill the hearts of men with the fear of that great God by beholding so vast and mighty a Creature ruled and ordered by his power and kept within the bounds which he hath appointed for it 2. By observing that by it way is made to the discovering of the large Circuite of the Earth which God hath given to the sons of Men for their habitation with the variety of the Creature 's several kinds wherewith it is furnished discovered only by Navigation and unknown in a great part in former ages wherein that art was imperfect whereby the world being in a great part unknown was conceived to be much lesse
person and the pattern according to which he intends to make it after his Own Image all those Circumstances laid together cannot but raise up our hearts to the Expectation of some great and extraordinary piece of work to follow So that we may 1. Observe Man is a singular and Extraordinary Piece of Work Observ 1 MAde a little lower then the Angels Psal 8.5 and Crowned with honour advanced above all the Creatures of this Visible World in the Majesty of his Person in the Abilities of his Mind Job 35.11 in Soveraignty over all the Works of Gods Hands but above all in his Spiritual Estate wherein he is made a Member of Christ a Son of God and Heir of Glory that the consideration thereof may justly ravish us with Admiration as it doth Holy David Lord what is man that thou art so mindfull of him Psal 8.4 1. Then questionlesse he must be Gods Chiefest Care more worth in himself then many Sparrowes Matth. 10.31 than Oxen 1 Cor. 9.10 created after the most perfect pattern the Image of God Himself Purchased at the Dearest rate even with the blood of the Son of God and ordained unto the highest end the Advancing unto and enjoying of Glory And shall he that so graciously cloaths the Lilies of the Field that so carefully feeds the young Ravens when they cry satisfies the desire of every living thing neglect to provide necessary supplies for man the Glory of all the Creatures and Lord of all the works of his hands See how our Saviour presseth this Argument Matth. 6.26.30 and 10.30 And the Apostle 1 Cor. 9.10 Now if men in generall may rest upon those grounds the assurance of Gods Children must needs be much stronger both for needfull supplies and protection seeing he that hath given unto them his own Son cannot but with him give them all things Rom. 8.23 Especially being Members of his Body who is Lord of all things and therefore cannot suffer his own Members to pine for hunger to starve for cold to be persecuted afflicted and tormented having received besides a charge from his Father to lose none of those that are given him but to raise them up at the last day Joh. 6.39 So that he cannot but be the Saviour of his own body Eph. 5.23 2. Let men who are so far advanced above all other Creatures do him service above them all Let the rest of the Creatures which in their places continue according to his Ordinance Psalme 119.91 stir us up that more especially are appointed for his service engaged by greater Mercies and furnished with greater abilities to serve and honour him with all our Endeavours rendring unto him proportionally to what we have received of him that as God hath put more Honour upon us then He hath done upon any other Creature so we may advance and Honour him in a greater Measure then any other Creature Remembring that we must give up an account unto him of the Talent which we have received from him and according to the proportion of what we have received as it is represented unto us by our Saviour Himself in that Parable Matth. 25. Before we come to the examination of the particular circumstances Considerable in Mans Creation it will not be amisse to take notice of the Order in which he was Created he was the last of all Gods Visible Works when the Heavens were framed and furnished with Lights both to guide and cherish him the Earth made dry for him to walk and dwell upon and furnished with all variety of Herbs Plants and Cattel for food Service and Delight when nothing was wanting which was needful and useful for him then was man made Whence 2. Observe God provides before hand all things needful and convenient for mans supply Observ 2 THus he prevents us with the blessings of his goodnesse Psal 21.3 causing his Care and Providence to go before our necessities Thus when he had resolved to call for a Famine upon Canaan and the Countries adjoyning he provided and sent into Egypt Joseph before to make provision and to lay up store of corn before-hand Gen. 45.7 And thus before any request be presented unto him he considers beforehand what we need Matth. 6.32 And in the course of nature God provides milk for children before they be born as their Parents provide them cloathes whose care notwithstanding comes far short of Gods as David found by experience Psal 27.10 Out of the same provident care of his he brings forth store of provisions in the Summer to supply the pinching necessities of the Winter following which if he should forbear to do all flesh must necessarily perish Moses in this History of mans Creation to apply himself to our weak capacity sets God before us undertaking and proceeding in his work after the manner of men by way of advice and consultation before-hand as men use to do when they undertake any businesse of importance although it be true that God who apprehends all things at once cannot be capable of deliberation but thus far he is pleased to abase himself in compassion towards us to shadow his wayes unto us by the actions of men that we may the better understand them Whence 3. Observe God is pleased in compassion of our Weaknesse to expresse Himself and his Actions unto us many times after the manner of Mon and their Actions Observ 3 THus God sometimes in his VVord represents himself as moved with humane Affections Grief Joy Wrath Compassion with humane expressions in forms of speech as Expostulations Complaints and Deliberations with humane Actions Coming Going Sitting still Arising Standing Sleeping Forgetting Remembring and the like And this he doth 1. That he may condescend to our weaknesse which moves him to feed us as Paul doth his hearers with milk because we cannot brook strong meat 1 Cor. 3.2 representing Heavenly things to Earthly men by earthly means as our Saviour speaks Joh. 3.12 And 2. To affect us the more by representing spiritual things by those which being Earthly are nearest to Sense which usually works most on our affections Let it fill our hearts with the admiration of Gods mercy and compassion towards such unworthy wretches as we are unto whom he is pleased to descend so low seeing we cannot ascend up unto Him cloathing himself as it were with our flesh and appearing to us in a sort in the form of a man laying aside his own Glory and Majestie for our encouragement and instruction A special end which the Spirit of God aymes at in setting out this history of Mans Creation with such variety of Circumstances and representing God consulting in such a manner is to raise up our hearts to a more serious consideration of and diligent searching into the work it self which must be supposed to be of more then ordinary importance unto which there is such unusual preparation VVhence 4. Observe Eminent and Extraordinary Works of God require of Men more Especiall and Extraordinary observation of them
the earth Which the Holy Ghost is pleased to set down 1. For our greater assurance as it is usual with men to do in their Conveyances for avoiding of questions and doubts that might arise 2. To raise up our hearts to greater admiration of the largenesse of Gods bounty unto man by taking notice of all the particulars contained under this large Grant thus distinctly set before our eyes Whence 13. Observe Gods Blessings upon his Children ought not onely to be remembred in General but to be recounted in Particular Obser 13 THus Himself sets them forth unto his Church Psal 78. 105. And thus the Godly not onely summe them up in grosse as Psal 18 but besides upon Particular Mercies or Deliverances both He and others compose divers Psalms This indeed is a way of singular Use as well to affect our hearts the more feelingly with the sweet taste of the variety of so many mercies of severall kinds which withall work the deeper impression because Particulars are nearer to Sense which most works upon the Affections than Generals are As besides to strengthen our hearts to a more Firm and Constant dependance upon God in Particular Cases wherein our Faith usually most wavers when we remember that we have had experience of Gods favour towards us in the like in times past As David remembring Gods mercy in his former deliverances from the Lion and the Bear assures himself of prevailing likewise against Goliah 1 Sam. 17.35 Let it serve for a Direction to every Godly person to take notice of and to lay up in our hearts the remembrance of Gods mercies towards us particularly and distinctly Whether they be outward and Temporal Blessings in supplying our wants daily in giving food and rayment and houses to dwell in delivering us from outward dangers sometimes restoring and alwayes preserving our health and giving us peace and liberty and the like or greater mercies in spiritual things in pardoning our sins guiding us by his Counsel preventing our slips recovering us from our back-slidings supplying us with strength in our soules such examples we have laid before us Psal 103.2 3 4. 107.8 15 21 32. And hereof the Psalmist makes special Use for the bearing up of his fainting spirit Psal 77.11 And it 's an exercise as needfull upon all occasions when we have fresh experiments of mercies received so to be constantly performed on the Sabbath day set apart of purpose to be a day of rejoycing in God for his mercies to his Church in general and to our own soules in particular VERSE 27. SO God created That is as he had resolved and decreed so he did and it is observable that the word Created is thrice repeated in this Verse Perhaps to make man the more sensible that he as well as the rest is but a Creature howsoever made little lower then the Angels and crowned with honour and dignity lest any man should think of himself above that which is meet Or it may be withall to make the deeper impression of Gods goodnesse that made him so excellent a Creature as he is In his own Image Such an Image as is expressed in the former Verse in which he carried the likenesse or resemblance of God which though it be not here repeated must be supplyed out of the Verse precedent In the Image of God These words are added both to take away the Ambiguity of the former expression wherin that clause his own being appliable either to God or Man that the mind of the Holy Ghost might the more clearly appear he addes that he was Created not after Mans own Image but after the Image of God and which is more probable to fixe our hearts the more fully upon man above all other Creatures that was made like unto and after the Image of God himself Male and Female That is both Sexes the man in the manner and of the Matter after mentioned and the woman in the manner and of the Matter expressed in the Chapter following And but one of either Sex as the Prophet testifies Mal. 2.15 as a Cake of bread and a flaggon of wine 1 Chron. 16.3 is said to be but One cake of bread and one flaggon of wine 2 Sam. 6.19 as the Original hath it What God intended and resolved to do we have seen whatsoever he purposed he performs in all things as he intended Whence we may 1. Observe Gods Purposes and Promises are all of them Yea and Amen Observ 1 SEE Observation 6. on Vers 3. and Observ 1. on Ver. 7. The often repetition of this speciall honour which God put upon Man expresly mentioned in the former verse and twice repeated here of the Image of God in which Man was Created gives us just occasion to 2. Observe Gods Special and more Eminent Favours ought to be seriously Weighed and often Remembred Observ 2 THis was the occasion of Composing and was the subject of divers Psalms left upon record in Scripture as that of Moses Exod. 15. upon the deliverance of the Children of Israel at the Red Sea of Deborah Judg. 5. upon the like occasion Of Nannah 1 Sam 2. when God had given her a son And of the blessed Virgin Lake 1. For the same End God was pleased to Ordain the Sabbath that it might be the employment of his Children to exercise themselves in the meditation of Gods great Works in the Creation Conservation and Redemption of the World and the Sacraments to preserve in the hearts of Men the fresh Remembrance of the Sacrifice of Christ and the benefits purchased to the Church and to our selves in particular thereby In Mans Creation we have speciall mention made of the distinction of the Sexes of Man and Woman and it is affirmed That God both Created them and distinguished them by their Sexes he made them Male and Female both their Persons and the distinction of their Sexes were his work Whence 3. Observe The Distinction of the Sexes of Man and Woman is Ordained by God Himself Observ 3 THis Truth our Saviour attests Matth. 19.4 That he that made them at the first made them Male and Female which distinction as he made in Nature so he appoints in his Law to be manifested in the difference of their garments Deut. 22.5 It is true that he observed the same rule in making other Creatures though it be mentioned onely in the Creation of Man Whether it were to draw us to the more serious consideration of the Work it self by reckoning up so many particulars in relating the History thereof or to teach man being of the worthier Sex not to despise the woman as the weaker vessel and the woman not be displeased with her condition though she be inferiour in sex seeing God that gave them their being gave withall and appointed that distinction in their Being or for any other end it is not easie to determine VERSE 28. ANd God blessed them and God said The Name of God twice mentioned expresly in this place which
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
as in the fruits of Gods Blessing but as in the effects of our own endeavours and let it check our vain and dangerous Confidence which makes us trust in our own wisdom and power and burn incense to our own net and yarn that we may ascribe the successe of all our labours about the things of this life unto God alone who is indeed pleased to make use of our heads and hands in the Conservation of his Creatures but 1. Rather to keep us doing then because he needs our help 2. That finding by experience how little our labours work to the producing of any effect we might rejoyce in him who worketh all things by his mighty power and not in our selves 3. And thereupon might be taught to depend upon him and serve him when we observe the successe of our labours to be the effect of his power and not of any ability of ours 4. To abase and humble us in busying our selves about the service even of those Creatures that he hath put under our feet All which he hath ordained onely for a short time whereas hereafter all mens labours as well as all other meanes shall cease with the use of those Creatures which are supported by them and God shall be All in All. VERSE 16. ANd the Lord God Himself in Person the same God that had planted the Garden and bestowed it upon the man for his possession and dwelling so that the Name of God seemes to be mentioned in this place as well to set before us the strictnesse of this restraint that it was laid upon man by the Authority of God Himself which also the woman insists on in her answer to Satan Gen 3.39 As withall to set out the Equity thereof as being laid on him by God who having both planted and stored the Garden and freely bestowed it on him had full power and liberty to give out of that which was every way his own what he pleased to withhold what he thought good and consequently manifested his infinite Bounty and Goodnesse in bestowing all the rest of the fruits and denying man onely this one Commanded the man or to render it word for word Commanded upon the man And it is noted by some that when that preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added to the word Tzavab which is usually rendred Commanded It signifies a restraint as the same phrase is used Isa 5.6 This is out of question that here the word Commanded must be referred to the latter clause of the next verse following for the Command to the Man was not to eat of all the rest of the fruits which was rather a Grant or Permission then a Command but onely to abstain from that fruit that was forbidden The man The word Adam may include both Sexes in this place as well as one we are sure it doth so Gen. 5.2 He called their name Adam speaking both of the Man and Woman So that for ought appears to the contrary the Commandement might be and it is most probable was delivered by God Himself unto Eve as well as to the Man although it be not certain that it was so Of every Tree That is of the fruit of every Tree So that the Grant of those fruits to the Man is inlarged in two Circumstances First that it extended to every Tree And Secondly to the enjoying of them fully as we shall see anon This large extent of Gods Grant is the more carefully to be observed that we may in the next Chapter take notice how grosly and palpably God is wronged both by the Devils captious inquiry yea because God hath said Ye shall not eat of every Tree and by the Womans Scant and Maligne expression of the Grant in her Answer to Satan Of the fruit of the Trees we may eat Leaving out both the Circumstances in this place that commended the largenesse of the Gift namely that they were allowed to eat of Every Tree and to eat Freely Thou mayest freely eat Or eating thou mayest eat An Hebraisme of speciall force pointing out sometimes the Certainty sometimes the Continuance sometimes the Intention of an action All which perhaps or perhaps the two last may be intended in this place God allowing man to eat Daily and Plentifully even to Satiety of all those pleasant fruits of the Garden This large Gift of God to man is delivered and expressed marvellous aptly if we take notice of the Order wherein it is here placed by the Holy Ghost being added immediately after the Commandement of dressing the Garden as an incouragement to the Man unto that labour whereof the fruit and benefit should return unto himself alone So that the Easinesse and Equity of that Commandement is manifested in this that man was to labour for his good And it is likewise prefixed before the restraint that followes to manifest Gods Bounty and Goodnesse even therein that out of such infinite variety of choice fruits God withheld from him only one Tree and that too as we shall see hereafter for his good that by it he might be still admonished to look unto the Will of God as the rule of all his actions By the like Circumstance God intimateth the reasonablnesse of his restraint from labour on the Sabbath day because he had allowed Man six daies for the dispatch of his own affaires The scope of the Holy Ghost in setting down Gods Grant of all the fruits of Paradise unto Adam before he mentions the restraint or forbidding the eating of the Tree of Knowledge of Good and Evil that he might the more chearfully submit unto Gods Will in denying him but One Tree when he had so freely and fully allowed all the rest may warrant us to 1. Observe The Sense and Experience of Gods Goodnesse is the best meanes to encourage us to chearful obedience unto Gods Will. Observ 1 UPon this ground the Lord before his Law prefixeth the mention of his Peoples deliverance out of Egypt Exod. 20.2 And Moses beats often upon that Argument to quicken the People to Gods Service as Deut. 6.10 and 11.7 8. And the Lord severally threatens his People if they serve him not with Gladnesse for the abundance of all things Deut. 28.47 Indeed nothing is so forcible to constrain as love 2 Cor. 5.14 Which is grounded upon experience of Gods Love unto us manifested in his large bounty towards us Let it direct every one of us to quicken and strengthen all our hearts by that motive to every duty 1. Let us keep by us a Catalogue of Gods Mercies both General to his whole Church and to our selves in Particular 2. When we find out hearts dull and sluggish in the duties of Obedience let us labour to quicken them by setting all his favours before us considering how great things he hath done for us 1 Sam. 12.24 3. Upon every fresh Mercy let us renew our engagements and resolutions to constancy and Chearfulnesse in Gods Service as we see David doth Psalme 116. This
are or ought to be guided nor in the Ends whereunto they are directed and Ought to be carried They must then needs degenerate from the Nature of men that take no delight but amongst their Sheep and Oxen set their hearts upon them and make them their chiefest care Or at best sort themselves with none but men of Sensuall and Bruitish minds no whit fitter for a Christians Commerce then the very Bruit Beasts themselves VERSE 21. ANd the Lord God To fix our eyes more fully on God as the Author of this great mercy in the Creation of the Woman to be mans helper The Holy Ghost entitles him to every Circumstance observable in the forming of her God sends the Sleep he takes out the Rib He closeth up the flesh in the place of it He formes the Woman He brings her to the man So that there is none to be seen in that work from the beginning to the end but God alone Now although all sleep be from God yet the Holy Ghost in this place notes unto us extraordinarie sleep which God cast upon Adam for this occasion by his Own Hand Caused to fall How it is not expressed nor curiously to be enquired in to onely it must be acknowledged which is implyed in the relation that it was not VVearinesse by labour nor Repletion by food which brought this sleep upon him at this time And therefore must be accounted as an extraordinary Act of God as are all the rest that follow afterwards A deep sleep For so the Word in the Originall signifies which bound up all his senses such a sleep as fell upon Abraham Gen. 15.12 Whether it were a Trance or Extasie as some conceive it to have been is more then can be gathered out of the Text. Such a sleep it was questionlesse that took from Adam the Observation of all that was done till the work was ended Some conceive that he was cast into this sleep to take from him the sense of the pain which the taking out of his Rib must needs put him to as they conceive as if God that took it out could not take it out without pain Others that the work might appear to be wholly Gods seeing the man was asleep while it was done and that the Providence and Love of God towards him might the more evidently appear in providing this help for him while he slept And lastly some most probably conceive that Gods Intention was in this as in the rest of his works to hide the Operation from mans eies that he might rather see What was done then How it was done which is the course that he takes in all the acts of his Providence unto this day And he took one of his Ribbs In this and in the Circumstance following of closing up of the flesh instead thereof and framing the woman the Spirit of God expressing only that they were Gods Acts but forbearing to describe How they were done in a sort commands us rather to believe then to search curiously into them But why a Rib Some conceive for the Scituation that it hath in the body as first that it was taken neither from the head nor foot to manifest that the place of the Wife was to be neither above nor to be far below her Husband Secondly that it was taken from a place near the heart to point at the entire and hearty affection wherewith the man was to imbrace his Wife Thirdly because those parts of the body are covered with the Armes some conceive that it noted both the shadowing and protection of the Wife by the Husband All are but conjectures and so to be taken and yet may minister unto us hints of profitable meditation But besides it may be profitably conceived that God made choice of a Rib because it might be best spared without any notable maime or deformity to the body The Rib by some is taken entirely for the whole Rib both the Bone and the Flesh belonging thereunto because Adam afterwards acknowledgeth her to be not onely Bone of his Bone but Flesh of his Flesh likwise And a bone he took not so much to point at the stifnesse and untractablenesse of Women as some imagine as at their strength and Firmnesse in help and Assistance And closed up the flesh So that it seemes after that Adam wanted one of his Ribs unlesse we follow their opinion who being loath to acknowledge any defect in Adams body suppose that God in the beginning Created in Adam one Rib Supernumerary which he took away when he made the Woman a groundlesse and vain Conjecture It seems more probable that whereas God might as easily have filled up the place with another Bone as he did with flesh He did purposely leave Adam that lively remembrance of the want of a Rib as a Character in his breast as well to keep still fresh in his mind the remembrance of so great a Mercy from God in Creating him such an help as also to set alwaies before him the duty of embracing his VVife with hearty affections that was part of his own flesh and Bone taken from a place so near unto his heart After God had made Adam to observe the necessity of Creating the woman he takes the work it self in hand and first by way of preparation thereunto casts Adam into a deep sleep and then takes out of Adams breast the matter of which he formes the VVoman This deep Sleep God cast Adam into VVhence 1. Observe Even sleep and quiet rest are given by God Himself and therefore are to be acknowledged as his Blessings Observ 1 WHen he pleaseth He holdeth and keeps our eyes waking Psalm 77.4 As he did that Great Kings when he would give him occasion to remember Mordecay's good Service Hest 6.2 And it is he that bestowes sleep on his Beloved Psalm 127.2 As on the contrary He sendeth a spirit of deep sleep upon his adversaries when he pleaseth Isa 29.10 Let men then acknowledge and reckon up sleep amongst Gods Blessings as an especiall meanes of quickening and refreshing their spirits and thereby both of supporting men lives and strengthening them for their imployments especially when it is sweet and comfortable as Jer. 31.26 And not troubled with affrighting dreames as Job 7.14 which God gives or denies at his Pleasure by Naturall meanes indeed but those both sent and made effectuall by Himself God we see makes Adam to find the need of an help before he goes about to make one And when he had made her opens his eyes to behold and take notice of her fitnesse for him but how she is made he must not see all the while the work is in hand he must be in a deeper sleep Thus God deales usually in all his works So that we may from hence 2. Observe Though God be pleased to manifest his works to men that they may behold them yet the manner how they are wrought is usually hidden from their eyes Observ 2 IF in things Naturall we
apprehension of our own unworthinesse of so great favours after Davids example 2 Sam. 7.18 And 3. may be publickly testified when Gods favours are Eminent and Publique and especially when the Church is any way concerned in them whence David being a Publique person promiseth a publique thanksgiving in the Congregation for those Mercies which though they lighted on him yet redounded to the benefit of his people also God indeed was pleased to hide from Adams eyes the manner of the Womans Creation but when the work is ended lets him understand as much as might inform him of his Duties both of Thanksgiving unto God and of Love unto his Wife and giving due respects unto her Whence 2. Observe We may and shall know as much of Gods Wayes and Works at concerns us for the directing and quickening of us unto our Duties Observ 2 AS 1. That they are the works of his own hand Psal 64.9 2. And those wrought in Righteousnesse Mercy and Truth 3. And for his own glory Prov. 16.4 and for our good unto which all things work together Rom. 8.28 that men may Fear and Trust in him Psal 64.10 Thus far will God make his wayes known unto us As he acquaints Abraham with that fearful Judgment which he intended to bring upon Sodom because he would make good use of it to his family Gen. 18.18 19. and thus far it is our duty to enquire and to search into them Psal 111.2 so it be done within the bounds of Sobriety and with a desire and endeavour to advance Gods Honour the more by that knowledge of them which he shall reveal unto us When Adam embraceth the woman as Bone of his Bone c. he doth not only point backwards at her Original but withal expresseth his acceptance of her as God offered her to be one flesh with him in Marriage by which consent of his the Marriage was concluded Whence 3. Observe It is Consent that must make the Marriage between Man and Wife Observ 3 ANd Consent 1. Of those in whose power the persons to be contracted are and do remain Especially if they be parents Now that may be either General as Jacob was permitted to marry whom he pleased so it were of his Mothers kindred Or more Particular to marry such a person which were sit rather to be a direction by way of advise then a peremptory command Thus Hagar took a wife for Ismael Gen. 21.21 Judah for Er Gen. 38.6 and Naomi adviseth Ruth in her Match Ruth 3.1 2. And this is most seasonably performed before the parties affections are engaged lest afterwards they be forced either to consent to the match already made or to suffer a worse inconvenience 2. The Consent must be specially between the persons to be contracted as in Rebeccahs case whose Parents would not force her beyond her own liking Gen. 24.57 This Consent must be every way free neither stollen by fraud and false informations nor purchased by rewards and expectations of outward advancements or other carnal allurement not forced by Terrour or Importunity but grounded upon an Evident manifestation of the Piety and Fitnesse of the persons approved by those whose counsels they ought to embrace And upon the observation of Gods providence directing the Choyce which was the main Argument that swayed in the match of Isaac with Rebeccah Upon both these Allams Consent seems to be grounded in this place that the Woman was provided for him by God and was the only fit Match that was to be found for him amongst the Creatures The Imposition of the Womans name must be especially observed where we may conceive Two things are pointed at First her Original that she was taken out of Man which is expresly mentioned Secondly what she was in Nature even Man every way distinguished only in Sex which may be probably implyed in that name Ishah God when he had Created Adam gave him a name to put him in mind of his buse Original here Adam gives his Wife a name to mind her both Whence she was and What-she was Whence 4. Observe Even the best amongst men need to be minded both of their Duty and Condition every way Observ 4 BEsides the Imposition of names used for that purpose both by God and Man we may easily observe that God hath left within us lively monuments in our bodies by the weaknesse and daily decay of them to shew us our Mortality In our Soules the remainder of those Corruptions that dwell in us to make us know our pollutions by nature Without we carry the name of Christians to remember us of our calling we have the Sacraments to mind us of our union with Christ and of the benefits which we receive by him we have his Word to be read in our houses and heard and opened unto us publickly to inform us both of Gods Will and of our own Duty VVhich the Jews are Commanded to write upon the posts of their houses and to remember by beholding the fringes of their garments Such helps the Pride Rebellion and Infirmity of our nature necessarily requires which when all means are used is hardly brought to a Constant remembrance and feeling observation both of our own Condition and Duty See Ver. 21. of this Chap. Observ 10. VERSE 24. THerefore Some conceive that this particle carries us back unto all that is related before the womans Creation as well as to the making of her out of Adam's side as if this were the mind of the Holy Ghost Therefore that is because God saw that Adams life could not be comfortable to him without a fit helper and because Adam upon the furvey of the Creatures found no fit Companion for Himself and lastly because God had made the woman out of her Husbands body c. But most Interpreters conceive that this Therefore looks back only to the last Circumstance and ground of the Law of Marriage upon the manner of Gods creating the woman out of Adam's body in this sense Because they were One therefore they shall be One. Indeed this Inference seems to hold strongly in Adam and Eve because they had indeed been one flesh but hath no force to conclude the Law unto Adam's posterity whose VVives spring out of another stock taking flesh not of them but of their own parents It seems more strongly to infer That a man and his Parents must be One because they were One VVhat if we suppose then that this therefore refers to that which is not Evidently expressed but must notwithstanding be necessarily understood Namely that therefore they shall be One because God had appointed it to be so which is implyed in Gods bringing the Woman to Adam to be his Wife upon which our Saviour grounds the strength of the Law of Marriage that because God had joyned them together no man should put them asunder Matth. 19.5.6 This is the main ground indeed upon which Adam imbraceth her not only in respect of her Originall but of Gods Decree that she
his own Lord. To the woman Alone as it is most probable that he might the more easily prevaile against her whereas two might have withstood him Eccl. 4.12 And to the woman rather then to the man as conceiving her to be the weaker vessel Now if besides we should imagine as some do that this Interdiction of the tree of the knowledge of good and evil was delivered by God himself only to Adam and by him to the woman then had Satan yet another advantage against the woman in gain-saying that which she had received only upon her husbands report and not immediately from Gods own mouth But it seemes more probable that the Interdiction was delivered unto them both by God himself Yea Or is it true indeed or is it possible so that it may be a speech either of doubting or of indignation or of admiration tempting the woman to question either the truth or at least the equity of that Interdiction Withal that expression seems to have relation to some precedent Conference that had passed between the Serpent and Woman not mentioned in this History wherein Moses contenting himself only with the discovery of the point of that fiery dart which wounded our first Parents to death omits both the entrance into and other passages that passed between the Woman and the Serpent before the temptation Hath God said It is not without some special aime that Satan questions whether this Interdiction were given by God or no. Seeming to imply from the very Name of God either the improbability that God so good and kinde in himself as having planted this pleasant Garden of purpose for man and bestowed it freely on him should deny him the use of any fruit therein Or if it were true that he had so done the indignity that God should deal so unkindly with man as to plant trees of purpose to anger him that he might have that continually in his eye which he might not enjoy yea and so far to envie mans good as to deny him the use of the fruit which only had the vertue to make him truly happy and which he might as easily have given him as he had made it And beyond this to deal so deceitfully with him as to make shew of giving him much when in the mean time he had denied him that fruit by which only he might receive that true good which was proper to a man to make him wise as he tells him afterwards and that also wittingly as well knowing the great vertue of that fruit to that end Ye shall not eat of every tree of the Garden Every is a word of ambiguous signification and may indifferently denote either One or Some or All the trees so that we may understand them thus Is any tree forbidden you Or thus are there some trees denied unto you Or thus is every that is are all trees of the Garden withheld from you Thus begins Satan to treat warily and cunningly with the Woman discovering neither his malice against God nor his mischievous intention to man at the first but keeps himself aloof off In the first place not so much affirming as enquiring and next proposing the termes of this enquiry so ambiguously that if he were challenged for dealing maliciously with God in questioning why he had forbidden man the eating of some or of all the trees whereas he had forbidden but one he might answer that by every tree he meant no more but any one tree and yet the expression might be such as might point either at more or at all that thereby Satan might further his end the better in amplifying the restraint as much as might be as if God had withheld much or in effect All from man that so the womans spirit might rise the more against it as if that which God had granted were inconsiderable in comparison of that which was withheld Verse 2. And the woman said That she feared not the Serpent we need not wonder seeing there was at that present no enmity amongst the creatures and therefore there could be no cause of feare where was no appearance of danger But seeing the woman knew that the Serpent could not be the Authour either of the voice or discourse how is it that she suspects not some fraud for that this could not be the voice of God must needs be evident unto her because the whole scope and frame of the discourse discovers the contrary The Serpents voice she must needs conclude it could not be because she being created perfect in wisdome like her husband must needs understand at least so much of the creatures as to know that beasts of themselves were not capable of speech or reason If she guessed it to be Satan and knew him to be an enemy why doth she hazard her self upon a manifest danger to entertain conference with one that hated her If she knew nothing of him or his disposition how is it that she opens her selfe so freely to a person unknown The woman certainly discovers some unadvisednesse in entertaining conference with the Serpent in matters of so great importance in so familiar a manner We eate of the Trees The woman seems to be shaken and to give ground at the first encounter as we may probably guesse Partly by Satans bold reply to this answer of hers wherein he chargeth God with falshood in expresse termes which in all likelihood he durst not have done if the womans own words had not given him some encouragement thereunto considering how warily he speaks of God in his first question Besides we may discover it yet more apparently in the very forme of the answer it self in these particulars First when she mentions Gods grant unto them to eat of the trees of the Garden there she passeth over Gods Name as if she had no great minde to take notice of his liberality in bestowing on her so large a gift But when she mentions the restraint there she remembers his name expresly as if she meant to take no more notice of God in his mercies but only to quarrel at his restraint and interdiction Secondly when she recounts the grant of eating the rest of the fruits she speaks of it coldly and without affection For whereas God gave man liberty to eat of all the trees of the Garden and that freely and fully as the expression in the Original Eating thou mayest eate implies she leaves out both those clauses and in a very sparing manner only affirmes that they did eat of the trees and addes no more But when she comes to mention the restraint that she layes down in the strictest termes that she can think on which supposeth some rising of her spirit against it if it be true that mens expressions are any indications of the affections within for that the Holy Ghost relates things partially it were blasphemy to imagine Wherefore seeing she sleights the grant and sets out the restraint in so full a manner in her words we have reason to conclude
fountain from whence they flow so that there cannot be too much care used to set God before men in all the dispensations of his mercies since they are so apt of themselves to forget him The womans last failing in this first part of her answer is manifested in the manner of her expression which she useth when she mentions Gods grant of the free use of the fruits of the Garden of which she speaks in so bare and cold a manner that she clearly discovers at how low a rate she valued it in her heart For whereas God in his grant expresly mentions every tree of the Garden of which he gives them liberty to eate freely as we render that significant phrase in the Hebrew eating thou shalt eate she minceth it in her relation to Satan affirming barely and coldly that they did eat of the trees of the Garden concealing those two circumstances that set out the largenesse of the gift This failing of hers gives occasion to 5. OBSERVE Gods mercies ought not when they are spoken of to be represented in cold and weak expressions Observ 5 THus indeed we finde godly men when they have occasion to speak of any mercy to mention and set them out in such a manner as if they poured out the very affections of their soules with their words as David doth Psal 103.3 4. sometimes calling upon and stirring up others to do the like Psal 145.7 sometimes expressing and setting out the blessings themselves with all the varietie of words and phrases that they can devise as we may see in Moses his Song Exod 15. and Deborahs Judges 5. otherwhiles by occasion of remembring one mercy gathering together heaps of other mercies of like kinde as Hannah doth in her prayer 1 Sam. 2.1 and the blessed Virgin in her thanksgiving Luke 1.46 At other times discovering the fountain whence those blessings flow Gods free Mercy great Goodnesse c. Psal 145.7 and to enlarge the mercies the more setting out the unworthinesse of them that receive them as David doth 2 Sam. 7.18 and Saint Paul 1 Tim 1.13 And this they do 1. Because they having their hearts enlarged in the apprehension of them inwardly cannot but speak as they think of them 2. It is our duty to advance the Lord by all the meanes we can that his Name alone may be excellent Psal 148.13 and great Mal. 1.11 now nothing advanceth his Name more then his mercies which therfore must be set out as the mercies of God high and without comparison 3. When all is done and we have made use of all our Art and abilities to set out Gods mercies in the largest manner that we can devise all our words come infinitely short of the full extent of those things which we desire to represent 4. In the mean time while we strive to set out things in the fullest measure we warme our own hearts and quicken our affections the more and fill our hearts with the greater admiration of those things which exceed all our expressions VERSE III. THe woman in this verse which containes the second part of her answer to Satans question coming to speak of the interdiction of the tree of the knowledge of good and evil of which she was demanded it is worth our observation to take special notice how she riseth in her phrases and expressions which we shall finde farre different from the stile which she had used in setting out the grant of the use of the rest of the fruits of the Garden of the former she speaks in a scant and weak manner of the interdiction she speaks fully and strongly as will appear in the particulars For first in this she mentions Gods Name expresly which she had wholly omitted in speaking of the grant Next whereas she in her relation of the grant leaves out two special termes which God had used in giving it herein speaking of the interdiction he expresseth at least all or perhaps more then God had spoken at least more then Moses had related him to have spoken and questionlesse more then Satan had demanded So that by these different manners of expression she plainly discovers the thoughts of her heart within that she made no great account of Gods mercy in the grant but the restraint and interdiction she took very tenderly Whence 1 OBSERVE Mens words and speeches are usually proportioned according to the measure of the affections of the heart Observe 1 SO our Saviour tells us that out of the abundance of the heart the mouth will speak Mat. 12.34 when Elihu is full of matter and his belly like wine wanting vent Job 32.18 19. observe how large and full of life his expressions are in the chapters following If the heart within be full the tongue must needs be the pen of a ready Writer Psal 45.1 Neither can it be otherwise First because words being ordained to be the meanes of representing the thoughts of the heart within it is agreeable to all reason that they should expresse them in their full proportion as the glasse doth the face Secondly because although the understanding be or at least should hold the raines of the tongue yet the affections adde the spurres unto it as indeed they do many times give the measure to our actions themselves as we run according to our feare sight according to our anger and wake according to our hope and desire and so in many other of our actions Let us then judge of the temper both of our own and other mens hearts and inward dispositions by our expressions although indeed it be more certainly manifested by our actions A spiritual man speaks of the things of the world as he useth them necessarily and sparingly Of spiritual things as of God of Christ of Grace and Glory feelingly and fully See Eph 1.3 on the other side a carnal mans conference of Heaven and heavenly things is rare dry and empty but of worldly things voluntary frequent and large much like Nebuchadnezzars vaunt Dan 4.30 In like manner we may judge of the ebbes and floods of our inward affections by the abounding or scanting and by the strength or weaknesse of our expressions as we do sometimes of the ebbes and floods of the sea by the high rising or low falling of the rivers which run into it And if it happen otherwise as it doth sometimes it is by reason of some natural imperfection It may so happen and doth sometimes that one may have a large heart and a narrow mouth as Moses excuseth himselfe that he was no man of words he means not a man of ready speech Exod. 4.10 sometimes it falls out that by some outward occasion a man is forced to keep in that which his tongue would otherwise be ready to utter as David could and was desirous to have spoken but refrained a while and held his peace even from good for the presence of wicked men Psal 39.2 Thus sometimes the ebbes and floods of the sea are restrained by the violence of
that hath so much compassion of us as is at large expressed Psal 103.9 10 13. Besides this daily exercise when afflictions distresse of conscience deadnesse of heart insensible backslidings much more the falling into any grosse or scandalous sinne or any other like occasion shall require or without any such occasion that we may affect our hearts the more feelingly with the apprehension of the riches of Gods mercy in the free pardon of millions of sins that we may keep our hearts humble that we may the better discover our Progresse or Regresse in the wayes of Godlinesse the more solemne humiliation of the soule upon a serious survey of the course of our wayes with a feeling acknowledgement of a multitude of sins past is of special use and is usually seconded with some special experience of Gods mercy towards us one way or other wherefore the Lord himselfe appointed the yearly observation of such a day amongst his own people and that under a grievous penalty Lev. 23.27 which Law though it binde not us in the letter yet may fitly direct us to the performance of something answerable to that duty to which they were so strictly bound That the sin of Adam was of an exceeding high nature and of a most dangerous consequence all men must needs acknowledge notwithstanding we see God is contented not only to reason the case with him but besides to reason with him with much moderation without any bitternesse at all Whence 5 OBSERVE God is full of mildenesse and gentlenesse in his dealing with offendors even in their greatest transgressions Observe 5 WHether he treat with them himself immediately as he did with Jonah in his great discontent without cause Jonah 4.4 9. with St. Paul for persecuting him in his members Acts 9.4 and St. Peter when he had foresworne him upon whom he only cast his eye Luke 22.61 or whether he deal with them by the hand of his Ministers by whom he entreats us to be reconciled 2 Cor. 5.20 instructing men with meeknesse 2 Tim. 2.25 with all long-suffering and doctrine Unlesse by reason of the deadnesse and perversenesse of peoples hearts there be an impossibility of prevailing upon men or awakening their consciences by milder courses which necessarily enforceth him to take a rounder and sharper course of which we have divers precedents in the Prophets Sermons and an expresse command Tit. 1.13 if it be for no other end yet that others may feare 1 Tim. 5.20 And this God doth upon a double ground 1. To clear himself that the whole world may acknowledge that he afflicts not willingly Lam. 3.33 2. Because the sin it self is burthensome and bitter enough to a tender conscience so that there needs no mixture with it of gall and wormewood Let us make Gods dealing with men our precedent in dealing with our brethren namely by plain and clear Lev. 19.17 yet withal by milde and gentle reasonings when they have trespassed against God or against us without bitternesse considering our selves Gal. 6.1 unlesse the condition of the person with whom we deal the good of others or respect unto Gods honoâ—â— force us to a rounder course whereunto when we are compelled yet it will be our wisdom even then to mixe with our sharpnesse much grief and compassion fear and humility lest our brother be too much despised in our eyes or which is worse lest our own hearts swell and be lifted up within us We have already intimated that Gods enquiry is not so much where Adam was whom he saw well enough as what brought him thither which may point at two things 1. In what condition he was full of feare and shame which made him flie for shelter behinde the trees to hide him from Gods Presence which before had been his comfort and confidence 2. What it was that brought this feare and shame upon him which points directly at the sin that was the cause of both as God afterwards tells him in expresse termes So that here are represented unto Adam two weighty considerations necessarily fore-running serious repentance 1. What condition and state he was in 2. By what meanes he was brought into that condition Whence 6 OBSERVE The knowledge and consideration of ones ill condition is an effectual meanes to bring him on to true repentance Observe 6 THat was it which wrought upon the sick mans heart Job 33.27 that he had gained nothing by perverting righteousnesse which moves him to seek unto God by prayer The Prodigal never thinks of returning to his father till he findes himself ready to starve Luke 15.17 neither doth the Church resolve upon returning to her husband till she findes her self in an ill condition without him Hos 2.7 This indeed makes repentance constant and serious when without God we finde nothing before us but destruction if either we cleave not to him at present or turne from him afterwards This indeed brings true honour to God when we acknowledge our selves happy in him and miserable without him And secondly this makes his mercy sweet when we have tasted and remember our miserable condition without it Let every man that desires to adhere firmely unto God prepare his heart thereunto in the first place by considering his condition wherein he is by nature a man that being without God is left utterly without hope Eph. 2.12 a childe of wrath left under the dominion of Satan ver 2 3. enthralled wholly to his own base lusts to fulfil the desires thereof 2. If he finde his heart at any time staggering and ready to fall off from God let him consider the failing of his former comforts that refreshed and sustained his spirit the deadnesse of his heart and unfruitfulnesse of his conversation whereby there is left unto him nothing but shame and unquietnesse of his thoughts continually when they warrcone against another and want the Spirit of Christ to subdue and keep them in order Let him often and seriously consider the great odds between his present and his former comfortable condition when he walked faithfully with his God and kept close to him that his heart may yearn after him and that his mercies may be the sweeter unto him when they return again The second thing upon which God labours to fixe Adams thoughts by this question was the consideration of the means by which he had brought himself into this miserable condition Whence 7 OBSERVE All those that desire to get out of their misery must seriously consider with themselves what was the meanes that brought them into it Observe 7 THus God sets before Joshuah what the particular sin was which moved him to withhold his assistance from his people whereby their enemies prevailed against them and by removing therof shews him how he should recover Gods favour again and get the victory Josh 7.11 and the Prophet shewes the Princes that it was their falling away from God which caused him to fall from them and to leave them in the hand of Shisha which so far
offered unto them Thus he deales indeed with his people till the case grow desperate and past remedy 2 Chron. 36.16 and then usually he silenceth his Ministers without and mens consciences within that they may fill up the measure of their iniquity that the wrath of God may come upon them to the uttermost as the Apostle speaks 1 Thes 2.16 Let us account it amongst Gods favours when he will debate with us by his Word challenge us for our sins as he did David by Nathan nay if he terrifie us by threatening his judgments and wrath as he doth Jehoshaphat by Jehu 2 Chron. 19.2 yea and awaken us too by his chastisements Jer. 31.18 19. or raise up our own hearts to smite us 2 Sam. 24.10 but tremble at such a condition when God lets us alone and will have no more to do with us which is an evidence of his deepest displeasure and let no man desire such a judgement unto himself as the wicked do Isa 30.14 that the Holy One of Israel may cease from them The Delinquents are brought in in order and every one as they are found more or lesse guilty so receive a censure proportionable even the Serpent it selfe which is but the instrument which Satan used in this temptation Whence 2 OBSERVE Whosoever hath an hand in any sin shall be sure to have a share in the punishment Observe 2 TRibulation and anguish shall be upon every soule that doth evil Rom. 2.9 whether living under the Law or without the Law ver 12. either at present in the speedy execution of vengeance as the searchers that brought up an ill report upon the Land of Canaan died presently before the Lord Numb 14.37 or in the day of recompence where in not one of the murmuring Congregation escaped the stroak of Gods hand Numb 26.65 as God had before given sentence on them Numb 14.29 or at the farthest they are sure to be called to account at the great day when God shall come to execute vengeance upon all and to convince all that are ungodly and that of all their ungodly deeds and of all their hard speeches Jude 15. when every secret thing shall be brought to judgement Eccles 12.14 Reason 1. God is able both to convince and punish and nothing can be hid from his pure eye or escape his revenging hand 2. The respect to his own honour necessarily moves him to declare himself to be just in rendring to every man according to his deeds and according to his works Psal 62.12 We have already taken notice that the Serpent was only an instrument in this sinne carried on and acted by Satan according to his will and yet he receives his judgement as well as the rest Whence 3 OBSERVE Every instrument in the acting of sin and whatsoever is defiled thereby is liable to Gods curse Observe 3 NOt only the body of a man which the soule useth as an instrument to sin shall be cast into hell with the soule but even insensible creatures must be destroyed if they be abused to sin as the golden calfe was by Moses Exod. 32.20 Manassehs image of the grove by Josiah 2 Kings 23.6 yea the brazen Serpent though erected by Gods own appointment was broken in pieces by Hezekiah being abused to idolatry 2 Kings 18.4 And this may not only be done in justice seeing sin pollutes whatsoever toucheth it but is fit to be done in terrour as well to manifest Gods holinesse in his zeal against sin as to make men tremble at so dangerous an evil as sin is that brings destruction to all that comes near it that all men might feare to abuse wealth food houses apparel wives children servants friends c. as instruments to sin lest the curse of God light both upon them and upon our selves It hath been intimated that although this curse be inflicted upon the Serpent yet withal it was in an especial maner intended for the instruction of the man and woman in whose presence it was denounced against him that they might the more feelingly apprehend the evil of their own sinne which they had voluntarily committed when they beheld so fearful a curse brought upon an involuntary agent in the same transgression Whence 4 OBSERVE One mans punishment ought to be other mens instruction Observe 4 WHether inflicted by men in a course of justice Deut. 13.14 or laid on by Gods immediate hand Zeph. 3.5 6. Thus God makes Abraham acquainted with that fearful judgement which he was to execute upon Sodom that himself and his family might take instruction by it Gen. 18.18 19. And upon the same ground are divers of Gods judgements recorded to posterity Psal 78.6 7. 1 Cor. 10.6 And it stands with good reason that we should make this use of other mens punishment seeing God is no respecter of persons but must measure all with the same line as proceeding alwayes by the same rule of Justice assisted by the same power carried on by the same zeal and holinesse of his nature and having still before his eyes the end even the manifesting of his own glory Besides it is a great honour to God when he thus brings good out of the evil of other mens smart as he doth light out of darknesse that both his power and mercy may be the more admired when he makes other mens poison our medicine and their wounds our healing God both in this judgement which he denounceth against the Serpent and that which follows ver 17. against Adam first expresseth the cause and passeth the censure and that to manifest the equity of his proceeding and in a sort to testifie to the world that though the punishment be his Act yet it is mans desart and consequently brought upon him by himselfe as the fruit of his own sinne Whence 5 OBSERVE God layes his judgement upon no creature but upon just desart Observe 5 THis is evident by allexamples of his Judgments In the old world he brought the flood upon them for their ungodlinesse 2 Pet. 2.5 concemned Sodom and Gomorrah with an overthrow for their filthy conversation 2 Pet. 2.6 7. carried away his people into captivity because their sinnes were encreased Jer. 30.15 as themselves acknowledge Lam. 1.8 and all the world bare witnesse Deut. 29.24 25. much more is it true in his own children Psalm 89.32 Lam. 3.39 Reason 1. His nature fury is not in him Isaiah 27.4 but long-suffering and abundant goodnesse Exod. 34.6 Psal 103.8 13. 2. Respect to his own honour infinitely advanced by manifesting his Justice mercy faithfulnesse and truth which appeares when he dispenseth all his administrations according to mens desarts 3. Neither could he otherwise encourage men to his service but by accepting and rewarding them in well-doing and punishing only their errors and that too with so much moderation that it tends only to their good and not to their destruction Let it move us both to justifie God in his Judgements with the Princes 2 Chron. 12. Psal 51.4 acknowledging
Psal 119.67 71. 4. Judge nothing of mens condition till we see the end Psal 37.37 VERSE 20. ANd Adam called his wives name Eve Chavah in the Original that is living Imposing of names is a token of authority as we have observed in Adams giving names to the creatures but in this name given to his wife he seemes besides to manifest his faith in the Promise of the Messiah by which he was delivered from death and in whom he and his posterity should live for ever Thus God notwithstanding the heavy curse denounced against Adam for his rebellion yet leaves him a promise to support him and gives him an heart to embrace and stay himself upon it Whence 1 OBSERVE God leaves not his children without meanes to support them in their worst condition Observe 1 IN dangers threatened and feared as in Jacobs case Gen. 32.5 11.28 in afflictions felt as Psal 119.50 52 92 93. Job 19.25 in temptations 2 Cor. 12.7 8 9. Luke 22.31 32. in spiritual agonies as in our Saviours case Luke 22.43 and when men are upon the point of despire Psal 73.10 11. Reason First all things are managed by God who 1. Is in his nature full of compassion Psal 113.8 13. 2. Hath a peculiar interest in his children Is 43.1 2. and 63.16 compared with ver 9. 3. And is much honoured by his faithfulnesse in remembring his Covenant made with them Psal 106.45 and in Perfecting his strength in their weaknesse 2 Cor. 12.9 4. And his aime is not to destroy his servants Hos 11.8 9. but to purge them Isa 27.9 and to cause them to walk more warily in their way see Psal 119.67 A singular comfort to the godly Psal 23.4 and 73.23 and that of which they stand in great need 1. As being to encounter with many enemies Psal 119.157 and potent not only men Psal 22.13 and 59.13 but Satan himself Eph. 6.12 2. Being themselves weak Psal 22.6 and 142.6 and apt to be discouraged Psal 75.13 But let this support our hearts 1. That God hath taken charge of us and given Christ to be the Saviour of his body Eph. 5.23 out of whose hand no man can pluck us John 10.28 29. 2. Is found by experience to be near unto us though we see him not as David found and comforts himself therewith Psal 119.150 151. even a present help in time of trouble Psal 46.1 Let that consideration quiet our hearts and encourage us to his service But it is farther worth our observation that the first step that Adam makes towards God is the embracing of his Promise by faith Whence we may 2 OBSERVE The grace which God especially works and preserves in his childrens hearts is faith Observe 2 JOhn 6.29 that is it which Christ prayes for in Peter that his faith may not faile Luke 22.32 that is the scope of the Gospel Rom. 1.16 and 16.26 and in which we are exhorted to stand fast 1 Cor. 16.13 Acts 14.22 Reason 1. It is of all other graces most generally necessary and useful as by which we are united unto God by Christ see Psal 73.25 28. and by which we live in Christ Gal. 2.20 2. By which we are justified before God 3. Made his children Gal. 3.28 4. By which our hearts are purified Acts 15.9 5. By which we quench the fiery darts of Satan Eph. 6.16 Secondly By it we must glorifie God Rom. 4.20 setting to our seale that he is true John 3.33 Thirdly it is the mother of all Graces Love Humility c. see 2 Pet. 3.5 Fourthly that which must season all our services which are not accepted without it Heb. 11.4 6. especially our prayers James 1.6 And Fifthly supplies us with all our comforts Rom. 5.23 Psal 116.10 and encourageth us to all our duties Psal 119.166 Labour above all things to get and preserve faith 1. As most useful as we have seen 2. Hardest to be obtained as apprehending things incredible and which natural reason must needs oppose 3. And that against which Satan above all bends all his strength The meanes both to obtain and preserve it are 1. The gaining of the true knowledge of God out of his Word Psal 9.10 Rom. 10.17 2. The laying up in our hearts and frequent meditation on Gods Promises with holy David Psal 119.11 97. and 130.5 3. The careful observation of acts of Providence answerable to the Promises Psal 77.10 11 12. 4. Earnest prayer Luke 17.5 for faith is only Gods gift We may yet further observe in what manner Adam embraceth this Promise from God and builds upon it as upon a thing certain and real in so much that he as in remembrance of a mercy received preserves the memorial of it in his wives name So that we may thence 3 OBSERVE Gods Promises must be embraced by faith as real performances Observe 3 THerefore we finde that in the believers bea rt they produce the same effect as if they were already enjoyed Joy John 8.56 Psal 16.9 10. comfort Psal 119.49 50. insulting over enemies and despising dangers Psal 6.8 This indeed is the power of faith that it is the substance of things hoped for Heb. 11.1 that it apprehends things that are to come as if they were in being which it doth without errour as without errour God calls the things that Are not as if they Were Rom. 4.17 Reason 1. It may well be seeing in Gods Will things have a Being though they have not yet a Subsistence for by him all things consist Col. 1.17 and not only By him but In him Acts 17.28 2. And it is fit it should be so that faith might have a firme foundation as being given us by God both that thereby we may glorifie him Rom. 4.20 setting to our seale that he is true John 3.33 and Almighty Rom. 4.21 and besides may have in our selves strong consolation Heb. 6.18 Let us then so ground our faith upon Gods Promises as if we enjoyed that which we hope for having our conversation in heaven Phil. 3 20. rejoycing with joy unspeakable and full of glory 1 Pet. 1.8 enduring the crosses and shame of the world Heb. 12.2 and rejoycing in tribulations Rom. 5.3 To testifie his faith in Gods Promise and to keep fresh in memory that great mercy Adam points at it in the name that he gives his wife when he calls her Chavah that is living Whence we may 4 OBSERVE A godly man must be careful to preserve memorials of great mercies Observe 4 TO this end God ordained the Sabbath and divers other festivals as likewise did the Church in imitation of him Hester 9.20 21 27 28. for the same end they gave names to the places where those mercies were performed 1 Sam. 7.12 2 Chron. 20.26 upon the same ground God appoints a pot of Mannah to be kept in the Tabernacle to remember posterity of that miraculous feeding of their fathers with bread from heaven Exod. 16.33 Reason 1. It is the maine end which God aimes at in his works to
have them remembred Psal 111.4 2. And is of great use to us Psal 78.7 3. Who are apt of our selves to forget them Psal 106.7.13 Let it move us to revive the memory of special mercies to our selves or the Church in general 1. By recording them 2. By meditating on them often 3. By relating of them to posterity Psal 78.96 as being of special use 1. To strengthen our faith 2. To increase and inflame our hearts with Gods love 3. To quicken us to our duties 4. To support us in temptations Again the remembrance of this mercy Adam preserves in the name that he gives his wise and thereby teacheth us what use to make of the names we give So that we may 5 OBSERVE It is fit in giving Names to make choice of such as may give us withal something for our instraction Observe 5 OF this God himself gives us a precedent in changing Abrahams and Sarahs name Gen. 17.5 15. and Jacobs Gen. 32.28 in giving Solomon his name 1 Chron. 22.9 and the name of Jesus to our Saviour Mat. 1.21 which holy persions have followed Gen. 21.3 6. and 29.32 Reason 1. We need all helps to minde us either of Gods mercies and acts of his Providence or of our own duties which God himself implied in causing his people to write the Commandments on the posts and gates of their houses Deut. 11.20 and to make fringes to their garments to put them in minde of them Numb 15.38 39. 2. And there is no readier meanes to minde us of such things then our names which we have daily in our mouthes and memories VERSE 21. UNto Adam also and to his wife did the Lord make coats of skins and cloathed them How he made them or of what skins whether of any beasts or whether he made the skins as well as the garments seeing the Spirit of God hath not revealed it is presumption and vaine curiosity to enquire Only we may hence 1 OBSERVE The very cloaths that we weare are Gods provision Observe 1 THerefore Jacob expects them from him and acknowledgeth them to be his gift Gen. 28.20 and our Saviour assures us that God takes care to provide them Mat. 6.30 It is true that he brings in to us this as well as other provisions by meanes as by the parents care 1 Sam. 2.19 or liberality of charitable men Job 31.19 20. or by the providence and industry of good husbands and housewives Prov. 31.21 22. but they are but the hands that reach out unto that which they take out of Gods store Reason 1. Because the earth and fulnesse thereof are all his Psalme 24.1 The beasts whose wool and skins are the materials of our garments and the earth that of which we get our linen as we do our bread 2. It is fit it should be so that fetching all from him we might returne all to him again whose care for us exceeds that of our own parents as David acknowledgeth Psal 27.10 1. Serve him faithfully that feeds us and cloaths us and supplies us with all the comforts of our lives 2. Honour him with that which himself bestowes This we do First when we seek all at his hand Phil. 4.6 casting our care on him who careth for us 1 Pet. 5.7 1. Who can Numb 11.23 2. And will supply us Mat. 6.30 3. And that freely Secondly when we use our cloaths for the ends and within the bounds limited by God that gives them For necessity not for pride or for distinction of sexes Deut. 22.5 or degrees Luke 7.25 which whosoever exceed see their judgement Isa 3.18 24. Thirdly praise him for all Job 31.20 But we see that though God provide our first Parents cloaths yet they are of the poorest and basest materials serving rather for necessity to cover their shame and defend them from the injury of the weather then for ornament and bravery Whence 2. OBSERVE Necessary provision is as much as we can look for at Gods hand Observe 2 AS much as we are warranted to ask even bread for the day Mat. 6.11 food and cloathing which is all that Jacob craves Gen. 28.20 or Agur Prov. 30.8 wherewith we ought to content our selves 1 Tim. 6.8 and as much as is promised Psal 37.3 or as God gave his children in the Wildernesse See Deut. 29.5 6. Reason 1. That is as much as we can use Eccl. 5.11 2. And is best for us 1. For health of our bodies Eccl. 5.12 2. To fit us for employments 3. And to keep the minde in a right frame See Luke 21.34 4. And for supporting of community which must necessarily be much hindered by excesse in food and cloathing First desire no more then necessaries with Agur and Jacob Seeing 1. More then that would but encomber us 2. Might perhaps ensnare us 3. And must encrease our account at last and cannot be made use of for our selves This indeed will be our peace when our desires are moderate and limited by the bounds of such estates as God hath allotted us Secondly let no man be discontented at a mean condition 1. Which is more then he brought with him into the world or shall carry with him out of the world 2. Or then he is worthy of by any desart of his own 3. And as much as God in his wisdome thinks fittest for us who knows and loves us better then we do our selves These skins wherewith God clad our first Parents must needs be stripped from the bodies of some beast or other unlesse we conceive that God created them extraordinarily for that purpose at least those garments that ordinarily men use we know are borrowed from them So that we may thence 3. OBSERVE Our cloaths for the most part are but borrowed from other Creatures Observe 3 THe fleece the material of the cloth we make is shorne from the sheeps back Job 31.20 Prov. 27.26 our linen we draw out of the bowels of the earth cotten wools we borrow from the trees silks and velvets are but the webs of poore wormes Reason 1. To humble and keep our hearts low when we consider that we have nothing but what we borrow and that of our basest vassals 2. To move us to take care of the creature without the hep whereof we must needs starve for hunger and cold Who are they then that lift up their hearts in pride for the bravery of their cloathing which 1. Is but the body of mens shame 2. Adornes but the outward man which is least set by See 1 Pet. 3.3 4. 3. Wherein the meanest of the creatures excel us Mat. 6.29 4. Whereby we walk contrary to God glorying in that which he hath ordained to humble us VERSE 22. ANd the Lord God said Not vocally but mentally he considered Behold the man is become as one of us Ironically scoffing at Satans vaine promise and mans as vaine credulity the falshood and folly whereof were manifested by a quite contrary event To know good and evil Of good they knew lesse then
their sins 141 Men must be dealt withall in plain terms before they will be brought to acknowledge their sins ibid. Whosoever will convince a man of sin must charge him with the very act in which he hath sinned Page 142 In sinful acts our hearts ought onely to be fixed upon our own Actions 143 The breach of Gods Commandement is that which makes any act of ours a sin ibid. Verse 12. No man can bear out sin before God 146 When mens sins are manifest yet they will labour to extenuate them what they may 147 A man in this state of Corruption Respects none but himself 148 Seducers are justly chargeable with all the sins committed by those that are seduced by them 149 It is usual with men when themselves have committed the sin to lay the blame upon God 150 It is usual with men to cast Gods Blessings in his teeth with Discontent 151 Men may easily by their own folly turn the Means ordained by God for good into snares for their destruction 152 It is dangerous to embrace any motion presented unto us without examining the ground of it 153 Verse 13. No Actor in any sin can escape Gods discovery 155 Mens sins must be so far manifested as may conduce to the Advancing of Gods glory 156 A good mans heart ought to be deeply affected with the sense of his own sinne 158 The seducing of ones nearest friends is a foul heart-breaking sin ibid. Sin and the enticements thereunto are dangerous Deceits 159 Verse 14. God will not reason the case with such as he destinates to destruction 164 Whosoever hath an hand in sin shall be sure to have a share in the punishment 165 Every instrument in the acting of sin is liable to Gods Curse ibid. One mans punishment ought to be other mens instruction 166 God layes his Judgments upon no Creature but upon just desert ibid. Gods Curse upon any creature is the fountain of all Plagues 167 It is usual with God in his Judgments to point at the sin for which they are inflicted 168 It is onely sin that makes one more vile then another ibid. It is a shameful abasement to be glewed to the Earth 169 Verse 15. Mans Salvation is Satans grief and vexation 175 Gods indignation is never so much kindled against the Wicked that he forgets his Mercy towards his Own 176 Gods Mercy towards man in the Means of his Salvation proceeds meerly from Himself ibid. God Sanctifies all those whom he Saves 177 It is an Effect of true Sanctification to hate both Satan and all that bear his Image 178 Whosoever truly abhors sin must needs hate the very instruments of Evil. 179 Godly men the more they are acquainted with sin and sinners the more they abhor them ibid. Sanctification is the work of Gods Spirit 180 The work of Grace wroughts in the heart of man is unresistible 181 The work of mans Sanctification is not forced upon him ibid. The state of man into which be is now established by Grace is unchangeable 183 Hatred and Enmity is the fruit of sinne ibid. Satan is the Authour of all envy and malice against Gods Children 185 The Malice and Hatred between the godly and Satan is by Gods Decree ibid. God directs the malice of Satan against the godly to their good at the last 186 God supplyes most comfort to those that most most need it 187 God is able to strengthen the weakest of his Servants and against Satan all his Power ibid. The greatnesse of mans sin is no â—â—rre to Gods Mercy 188 Gods Mercies are bestowed on the godly and to their posterity after them ibid. The Promises of Mercy and Grace belong onely to the Holy Seed 189 Onely godly children are worthy to be accounted Children 190 Wicked men be the Devils Children ibid. There is irreconcileable hatred between the godly and the wicked 191 Enmity and Malice against godly men is an evident mark of a child of the devil ibid. Christ is truly the womans Seed 192 Christ in the dayes of his flesh was in his own Person wounded by Satan and his instruments 193 Christ suffered nothing in his Person but what God had before decreed 194 Though Satan wounded Christ yet he could not conquer him ibid. Christ and all that are members of his body are one 195 The Members of Christ may suffer by the malice of Satan 196 Christ in his own Person takes up the Quarrel of his Church against Satan and all his Agents 197 The wounds which the Members of Christ receive by the hand of Satan shall not be mortal 198 The Combat between Christ and Satan shall end at last in the Total subduing of him 199 Christs Victory over Satan is not for himself alone but for all his Members 200 Verse 16. All the Afflictions of Christs Members are dispensed unto them under the Covenant of Grace 202 God hath not freed his children from the Afflictions of this life 203 God in his Afflictions to his children hath mixed with their bitternesse some sweetnesse of mercy 205 God hath mixed Bitternesse with the Blessings of this life 206 It is the Wifes Duty to be subject to the will and direction of her husband 207 The subjection of the Wife to the Husband must be in the inward affection of the heart 208 Verse 17. The Curse upon all Creatures proceeds from the Will and Decree of God 209 It is our own sin that brings the Curse of God upon all that we enjoy 210 The greatest of all Creatures are under Gods Command 211 The Curse of God upon the Creatures is a part of Mans punishment ibid. Mans life in this world is a life of pain and sorrow 212 The Short pleasures of sin drawes after it a Long punishment 213 Mans Food is out of the Earth ibid. Verse 18. Thorns and Thistles are the Effects of Gods Curse upon man for sin 214 As we are more or lesse serviceable unto God so we may expect the Creatures to be service able to us 215 God makes good his Promises by which he hath engaged himself unto us c. ibid. Though God restores us his Blessings yet we enjoy them with some abatement 216 Verse 19. Mans Emmployment in this life is in painfull Labours 118 There is profit in all the Duties which God enjoyns us 219 Whatsoever we undertake in obedience to Gods Command shall not want effect 220 Gods Sanctions are certain as well of Judgment as of Mercy 221 Though God hath freed his children from eternal death yet he hath left them under the sentence of temporall death 222 Mens bodies are base every way c. 223 The disposing of mans life is in Gods hand 224 Death is certain to all men ibid. The Judgments of God are Just and Equall in all things 225 Verse 20. God leaves not his Children without means to support them 226 The Grace which God works in his Childrens hearts is Faith 227 Gods Promises must be embraced by Faith 228 A godly man must be careful to preserve memorials of great mercies 229 It is fit in giving Names to make choice of such as may give us something for our direction ibid. Verse 21. The Cloathes that we wear are Gods provision 230 Necessary Provision is as much as we can look for at Gods hand 231 Our Cloathes are borrowed from other Creatures ibid. Verse 23. God withholds from us many Blessings for our good 233 When men have broken out into one sinne they are in danger to fall into another ibid. God oftentimes prevents mens falling into sin 234 The surest way to prevent mens falling into sin is to be far from the Allurements that entice them unto sin 235 Men are naturally apt to think themselves safe in the performance of outward acts of holy Duties ibid. God cannot endure the defiling of his Ordinances 237 No Blessing so firmly assured to us whereof sin may not deprive us 238 Mens Dwellings and Employments are both assigned by God 239 God leaves Remembrances to mind us what we are 240 Verse 24. Gods Judgments are to be remembred carefully 241 God loves to leave Monuments both of his Mercies and Judgments ibid. In searching into Gods Judgments our care must be to observe the Cause of them 242 The best of Gods Servants have need of the Terrours of his Judgments ibid. It is a great help to be informed by sense of those things that are to work effectually upon our hearts 243 The Angels themselves are ministring spirits for the good of the Saints p. 244 There is no means to escape Gods Justice if men walk on in a course of Rebellion against him ibid.
and misapplies cunningly and deceitfully to fit them to his own purpose As first he suggests or at least would have it supposed that limitations and restraints are a kinde of bondage This position hath in it some truth if it be duly limited in every respect First in relation to the persons Restraints upon free men that have just title to liberty are slaveries but applied to men in respect of God whose creatures they are it is most false for no creature can be free from subjection to him that made him Secondly that position must be limited in respect of things from which we are restrained restraints from necessary or profitable things impose a kinde of bondage but restraints from hurtful or needlesse things such as this tree was are rather profitable directions then any abridgement of lawful liberty Again it is unreasonable that man who was created an understanding creature capable of knowledge should be kept in blindnesse and ignorance this hath some truth in it if we confine it only to things fit to be known but to be ignorant of unnecessary things is an ease to be ignorant of hurtful things is safety Thirdly it is lawful for any man to seek his own good It is true if we restrain it to a good proportion able to ones state and condition that is really good to him and besides if it may be obtained by lawful meanes But this good which Satan perswades Eve to seek after was neither fit for Adams present condition nor to be obtained by any other meanes then by breaking of Gods Commandment Fourthly one ought not to hinder anothers good for his own advantage as Satan chargeth God to deal with man in this particular case is a true rule between the creature who owes to another this duty of seeking one anothers good But it is utterly false if it be applied to God who having as warrantably he might made all things for himselfe might justly limit the good of all that he had made by due respects unto his own glory Lastly it is not lawful to seek to excel alone it is true applied to the creature but extended unto God is false and prodigiously blasphemous who if he should cease to excel alone must cease to be a God Thirdly Satans last slight in urging his arguments is in producing all that might move the woman to embrace his motion and concealing all that might make against it For if the loving kindenesse of God to man manifested among all the creatures in forming only man after his own Image and likenesse so as he had done no other visible creature in making him lord over all the rest of his creatures which he put under his feet in giving him possession of the whole world in planting this Garden of delights meerly for his sake and bestowing freely upon him all the fruits thereof to make use of at his pleasure reserving only that one tree and after all this to make mans happinesse compleat every way in creating such a necessary and comfortable help as the woman was and bestowing her upon him All these and the rest of Gods favours so lately and freely conferred upon man without any solicitation meerly out of Gods infinite and unconceivable goodnesse had been either remembred by Satan or considered by thâ—â—oman and cast into the ballance against Satans groundlesse suppose â—â—alousies of Gods ill affection towards man that maine temptation by which Eves heart was perverted and turned away from God had taken no effect at all and Satan had been abhorred and hated as he deserved as a malicious slanderer Eightly Satans notable cunning and subtilty appeares yet further in working upon and stirring up the womans affections within which he doth partly by putting her into a passion of discontent which must of necessity cast a mist before the understanding and blinde the eye of reason and thereby disable it to judge of things aright And partly by setting her at gaze upon that pleasant visible object of the forbidden fruit which working upon the outward senses might awaken the affections within and by both those meanes might raise them up to such a violent distemper that reason should be able to rule them no longer but the affections now holding the raines might carry the woman whither they list Thus the divel wholly perverts that natural course which God in the beginning had set in the soule of man according to which the faculties thereof exercised all their operations in the state of mans innocency which was that the understanding being first duly informed should give a rule to the Will and affections upon advised deliberation and judgement which order if the woman had observed at this time and referred the motion of Satan to the free and unpartial judgement of the minde questionlesse Satan had lost all his labour and the falshood and fraud of his suggestions had been discovered But above all the rest of Satans policies there is none matchable to the last in pressing the woman to a speedy resolution without farther deliberation and to the speedy execution and putting in practice that counsel which he had given her which is the nearest way to thrust in men headlong into mischief Now that the woman took no time for advice appears by the Narration in the History penned by Moses wherein it is manifest that supposed vertue of this forbidden fruit is no sooner discovered but the fruit it selfe presented to her view is both desired eaten before she departs from the place to bring her husband tidings of this new discovery of the means of their further happinesse That it was Satans policy to presse the woman to a speedy resolution and execution of what she resolved on no man can doubt who knowes and considers his subtile policy and industry in contriving and acting mischief And shall withal observe how much a sudden resolution must needes further his design the successe whereof nothing could assure but a sudden surprise But besides in that he informes and perswades the woman that man should become a God that very day that he tasted of the forbidden fruit he intimates what he aimed at which could be nothing else but to involve the woman in this act of rebellion speedily that she might as speedily become a God seeing we know that hopes of speedy successe are the most forcible motives to draw men to speedy undertakings Thus hâ—â—e we in a good part endeavoured to display the Method and Art of Satan in this dangerous temptation by which our first Parents in Paradise were foiled the due consideration whereof may be of special use to teach us the Art of discovering those wiles by which Satan attempts us daily in the same manner which we shall the more carefully look into if we lay withal before us the lamentable consequents of this shameful fall and shall also consider that if Satan prevailed against them furnished with so much wisdome and holinesse he hath a far greater advantage against us that are
so much weakened in both those abilities The successe of this temptation with the lamentable Consequents that followed it with the miraculous meanes by which man was recovered after this fall which without Gods infinite mercy had wholly ruined him and his posterity after him we are now to take up these particulars as they are laid down unto us by Moses in the Narration ensuing But first it will not be amisse to take notice what the consideration in general of the several circumstances of this assault described in the five verses which we have already expounded may teach for our Instruction Verse 1. Out of the consideration of the time of this temptation which though it be not expresly set down yet must be questionlesse shortly after the placing of our first Parents in Paradise we may 1. OBSERVE It is the usual custome of Satan to attempt men before they be confirmed and setled in a course of godlinesse Observe 1 THus he assaulted the Churches of Judea and the parts adjoyning by sharp persecutions as soon as they were planted Acts 8.3 He stands before the woman to devoure her childe as soon as it was to be borne Rev. 12.4 troubles the Churches of Galatiâ— Corinth c. in their very insancy with dangerous errours schismes and corrupt doctrine as most of Saint Pauls Epistles wherein he complaines of those evils testifying to the world And unto this practice he is moved 1. By his envy both at mans happinesse and Gods glory neither of which he can endure not for a moment if he may finde meanes to hinder either of them 2. By the opportunity of effecting his intended mischief more easily and certainly as new planted trees are more easily plucked up at the first before they have taken roote and be thereby thoroughly fastened which his own vigilancy and industrious disposition to work mischief will not suffer him to omit Let all persons newly converted prepare for such trials and let all their friends watch over them carefully as mothers do after their new born children after Pauls example 1 Thes 2.7 and direction Acts 20.35 1 Thes 5.14 according to the patterne of Christ Isa 40.11 considering the dangerous assaults wherewith they are to encounter and the inability of those weak ones even to subsist of themselves much lesse to withstand the policies and power of Satan But the consideration of this circumstance of time wherein our first Parents were thus seduced offers unto us further the observation of Satans malice in setting thus upon man and practising his destruction before he had been any way provoked by him yea before he had ought to do with him nay perhaps before man so much as knew that there was a devil Whence 2. OBSERVE Satan conirives mischief even against such as never provoked him Observe 2 THus he dealt with God himself from whom he fell and whom he still opposeth although he had not only made him but made him the most excellent of all his creatures Thus he dealt with Christ by Herod his minister attempting to destroy him almost as soon as he was borne and when he had yet done neither good nor evil Thus he incensed Cain against his own brother Abel and that so far as to take away his life and that upon no other ground but because he was a goodman 1 John 3.12 and sets Davids enemies against him even when he sued unto them for peace Psal 120.7 nay when he did them good Psal 35.12 and prayed for them with fasting ver 13. Hope not for peace with wicked men who being Satans seed must needs resemble his nature as our Saviour testifies they do John 8.44 seeing a good mans peace with them is 1. Impossible because of the contrariety between good and evil men every way As 1. In their very disposition a good and wicked man are an abomination one to another Prov. 29.27 2. And are employed in the service of contrary Masters Christ and Belial 2 Cor. 6.15 3. They follow and are guided by contrary Rules the Law of sinne as the Apostle termes it Rom. 7.23 and the Law of Righteousnesse as Gods Law is termed Psal 119.172 4. And are carried in all their wayes and actions to contrary ends whence it necessarily follows that they must continually crosse one another in all the course of their conversation 2. If the peace of the godly with wicked men were possible yet it must needs be every way unprofitable seeing they have nothing common between them in which they might have commerce together or be helpful one to another the one aiming only at earthly the other especially at heavenly things 3. Such peace must of necessity prove dangerous to the godly seeing experience shews us how easily wicked mens words or conversation as the word in the Original may not improperly be rendered 1 Cor. 15.33 or at the least our commerce with wicked men must be troublesome and full of unquietnesse when a wicked mans ungodly conversation must needs be a grief and continual vexation to a good mans spirit as the wicked lives of the Sodomites were to Lots 2 Pet. 2.8 Indeed as much as in us lies we are commanded to have peace with all men Rom. 12.18 But for an unprofitable outward peace with such men So as 1. To swerve from the course of a godly life or to neglect such services or duties as we owe unto God or his Church which we can hardly performe as we ought being in their company as the Psalmist implies when he commands wicked men to depart from him that he might keep Gods Commandments Psal 119.115 2. Or to coole and slack our zeal for Gods glory 3. Or much more to conforme to any of their wicked practices which are the only termes on which ordinarily he may have and continue peace with them being contrary to the minde and Law of God these are things that lie not in our power Thus far only we may go but no further 1. To forbear provoking them without just cause 2. To endeavour to win them by outward courtesies rendering unto them good for their evil as we are directed Rom. 12.21 and by Christ himself Mat. 5. 3. To embrace peace when they offer it upon warrantable termes and to seek it too by lawful means Notwithstanding in enjoying this peace with them we must take heed of admitting them into our inward familiarity as we are forewarned Prov. 22.24 which David found to be dangerous Psal 55.13 14. 2. Let us not walk with them securely but always suspect and therefore arme our selves against all their dangerous practises with the wisdom of Serpents and innocency of Doves Mat. 10.16 The place of this temptation although it be not mentioned by Moses must necessarily be concluded to be Paradise in which also we may probably conceive that the woman at this time when Satan assaulted her was profitably employed in surveighing the fruits of this pleasant Garden their new Lordship so lately bestowed and that as well to