to the beasts upon the consideration that they also were Creatures framed by the same powerful hand of God which prevailed with Job in another case Job 31.15 The Earth is here commanded by God to bring forth the Living Creature after his kind not by any power that it had in it self to give life to other Creatures which it had not in it self but by the Power and Will of God who appointed and decreed it And shall not the same Will and Decree of God that produced living Creatures out of the Dead Earth cause the same Earth to yield up her dead and the Sea her dead Rev. 20.13 The difference between the Creation of Beasts and Man cannot be passed by without speciall observation Mans Body was indeed taken out of the Earth as well as the Bodies of the Beasts but his Soul was not from the Earth but from Heaven But in the Creation of Beasts the Body and Soul or Life is wholly out of the Earth for the Earth is Commanded to bring forth the Living Creature that is the Creature with the Life thereof So that we find no Original of the Soul or Life of the Beast but from the Earth onely VVhence 2. Observe Beasts are Wholly Of and Out of the Earth Observ 2 THeir Life or Soul is in their blood Levit. 17.11 and thence it is that all their motions are wholly Earthly and after Earthly things and all the Operations of their Soules in Nutrition Motion or Sense exercised meerly by Bodily Instruments And in their very dissolution their Spirit goes downwards to the earth from whence it was at the first taken as Solomon tells us Eccl. 3.21 VVere it not then a foul shame for Men endowed with understanding to imitate Beasts and to take them for their pattern Surely men that understand not are like the Beasts that perish Psal 49.20 whose wisdom is sensual and earthly Jam. 3.15 Their mind only upon earthly things Phil. 3.19 by which they corrupt themselves as bruit beasts Jude 10. becoming wholly sensual Jude 19. walking altogether by Sense and not by Faith as Gods Children either do or at least should do 2 Cor. 5.7 By the VVord and Decree of God both the tame and wild beasts and every creeping thing were Created VVhence 3. Observe All the Beasts on the Earth being Gods Creatures are Gods Store and at his Command Observ 3 EVen every Beast of the Forrest and the Cattel upon a thousand hills he justly challengeth as his own Psal 50.10 he sends forth his Spirit and creates them Psal 104.30 he opens his hand and feeds them ver 27 28. and he gives out his Word and commands them and orders all their goings directing them to execute his VVill as appears in the example of the two she-Beares 2 King 2.24 and she-Lion 1 King 13.24 and the Lions in the Den Dan. 3. Let us then ascribe all the store that we have unto God 1. Looking upon it as a gift from God as Jacoh doth Gen. 31.9 and made fruitfull and usefull by his blessing Psal 144.13 14. 2. Seek all at his hands 3. And serve and honour him with all that we possesse yea with the first of our increase Prov. 3.9 4. And use all that we have according to his direction in Mercy towards the Creature and in a way of Sobriety to our selves VERSE 25. ANd God made Though God had commanded the Earth to bring forth the Creatures yet it was his own Power giving efficacy to his Will and Word that was the onely means by which they were produced This making of the Creatures was not by means according to the course of nature but the Creating of them without means supernaturally by the power of the Creator VVhence 1. Observe God not only Decrees and Commands but Performs and Brings to effect whatsoever he Wills Observ 1 IF he command Moses to do any thing he shall not lift up his hand in vain but the stretching out of it over the waters shall turn them into blood the Ashes of the Furnace by sprinckling them into the Ayr shall turn in Sores and Blains upon mens bodies his Word alone shall bring forth Froggs and Caterpillers Murrain upon the Cattel Hail and Lightnings from Heaven Darknesse upon the Land and â—eath upon the first born And this God doth not onely in extraordinary miraculous works that are Supernatural but even in those that are according to the course of nature He decreed that Summer and Winter Earing and Harvest should not cease while the world lasted and we see they continue to this day He commanded their Propagation and sustentation and they continue according to his Ordinance unto this day Psal 119. Living Moving and having their Being in him Act. 17.28 And by his Word our food gives us nourishment and strâ—â—gth Deut. 8.3 Nay he wills our Sanctification and Holy conversation and he works in us both to VVill and to do Phil. 2.13 Let this Consideration stay up and support the hearts of Gods Children whatsoever God hath engaged himself unto by his VVord and Promise he will not fail to bring to passe to give Grace at present and Glory hereafter Psal 84.11 For he speaks Righteousnesse Isa 45.16 Never look either upon the weaknesse of the Meanes or the greatnesse of the work but look upon the Power and Truth of him that hath promised it It is Gods VVord and it shall stand when Heaven and Earth shall fail And let this bear up our spirits when they are sincking under the sense of our weaknesse Indeed without Him we can do nothing Joh. 15.5 But as he can do all things Job 42.2 So in him that strengthens us we shall be able to do all things Phil. 4.13 And he will work In and For us Isa 26.12 Onely let us undertake nothing in our own strength but all in the Power of his might That which might be observed out of the particular enumeration of the Creatures which God made we have taken notice of heretofore as also of the Execution of the Decree and answerablenesse of it in all things according to that which he had appointed There followes in the last place the Creation of Man the last and perfectest and the Crown and Glory of all Gods visible VVorks for that cause described more at large and with more variety of Circumstances then any of the rest and Consequently more needful to be attended and more carefully enquired into by us especially seeing withal it more nearly concerns us VERSE 26. LEt Before God gave out his Command to the Creature as to the Earth and Sea to bring forth Fishes Fowls and Beasts or more Generally commands things to be made Let there be Light Let the waters be gathered Let there be great Lights Here he puts as it were his own Hand to the work and in a sort incourageth himself to undertake it as if he had an hard task to undertake if we may speak of God as the Holy Ghost here represents him
the means by which the Plants and Herbs are usually produced and cherished is to make it appear that therefore they were brought sorth by God Himself Whence 3. Observe Gods Power in effecting all things is never clearly discovered untill all meanes be removed Observ 3 SO much God Himself affirmes to Gideon Judg. 7.2.4 For where the meanes appear men who are too much inclined to judge of things by sense are more easily drawn to ascribe effects to Means that appear than unto the Divine Power that works by them which is not seen Besides the wisdome of man being as it is enmity against God there is a wonderful aptnesse in us to withold his Truth in unrighteousnesse and to advance the Creature above the Creator so that God for preserving his own nonour finds it needful many times to work without means as He did in that glorious work of our Redemption wherein he admitted no Creature to share with him in the work that men might glory only in the Lord Isa 63.5 or by such meanes as appear to be unable to effect by their own strength that work which is wrought by them This Mist Moses tells us rose out of the Earth as indeed all rain doth and fell down upon it again to water it and to refresh the fruits that grew upon it Whence 4. Observe Every Creature ought in an especiall manner to be Usefull unto that from whence it is produced Observ 4 SO is the rain unto the Earth out of which it is drawn up the Corn to him that sowes it and so should the children be ready to serve their Parents that brought them forth so just and equall is God in all his waies Let us then for shame return all unto that God from and by whom we and all things are lest all the rest of the Creatures arise up in judgment against us And let the Observation of that course which God hath set in nature be an especial meanes to quicken us unto that duty VERSE 7. FOrmed the Man Or Fashioned or as the Prophet David speaks pointing at our natural generation Psal 139.15 16. wrought curiously now in relation to this Forming it is that God is called our Potter Isa 64.8 Of the dust of the ground Or Clay as it is termed Isa 64.8 But dust seemes to be a name that more significantly expresseth both the base Matter of our bodies and the Power of him that fashioned them into so excellent a form of a matter baser and more unapt to be brought into fashion then clay it self not onely Earth but Earth that had no coherence or Consistence apt to be scattered by every puff of wind This name is commonly used to expresse our basenesse as Gen. 3.19 and 16.27 Now that clause of the dust of the ground is more significant then if he had said Out of the dust of the ground for that had onely expressed Of what matter he was made but this expresseth What he was made even dust fashioned into the form of a man so that he is still Dust as God termes him Gen. 3.19 and Solomon Eccl. 12.7 Breathed Immediately from himself or Secretly Breath Or Spirit because the Soul's residence in the body is manifested by breathing which we know never ceaseth till the Soul depart out of the body Now some observe that the word here used which is Neshemah is never applyed but to signifie either the Spirit of God or the soule of man Of life Or lives as it is significantly expressed in the Originall by the plurall number to expresse the severall faculties and Operations of life exercised by the soul in Vegetation Sense and Reason and the rest of the abilities subordinate thereunto which are so far diversified in the natures of them that although they proceed from one fountain yet they seem to be as so many severall soules by the diversity of their operations and by some have been conceived to be so indeed And man became that is this body formed of the dust into the shape of a man and the soul breathed into it by God became one person and being truly and really joyned togther the man consisting of them was a living Soul that is as soul is often taken in Scripture a living person A living Soul Living a natural life exercised in vegetation Sense and Reason Otherwise in respect of Spiritual life the Apostle 1. Cor. 15.45 opposeth the first Adam to the second and a living soul to a quickning spirit implying that man received now only a Naturall life but obtaines his Spirituall life only by Christ 1. Observe The Substance of mans body is exceeding base and vile Observ 1 AS is clearly manifested both in the Original and Dissolution of it Dust at first or more vile then dust and dust at last yea Dirr at present termed an house of clay Job 4.19 Comely indeed without but full of filthinesse within breeding and casting out corruption every day maintained by as base meanes as it self is Bread out of the Earth and flesh of such Creatures as in a few hours would turn into stincking carrion and cloathed with Skins or Excrements of Beasts and worms or Linnen out of the Earth as vile as either Let no flesh glory in beauty which is Vanity Prov. 31.30 Or esteem the man whose breath is in his nostrils Isa 2.22 Or delight in making provision for the flesh but first long after that estate wherein the Corruptible and Earthly bodies shall be made Heavenly and Spiritual and in the mean time labour to beautifie the hidden man of the heart which God sets much by Pet. 3.3 4. labouring to adorn it with grace and to cloath it with Christs Righteousness This dust as base as it was God wrought curiously into the shape and form of a Man Whence 2. Observ How base soever the matter of mans body is yet God hath framed it into a curious and excellent piece of work Observ 2 JOb tells us that not only Gods Hand made him and fashioned him round about Job 10.8 But farther that he Cloathed that is covered and adorned him with flesh and skin after he had fashioned and finished the firm frame of his body of bones and sinewes Ver. 11. The Truth is that of all visible Creatures there is none that in any sort equals man in the curious composition of his body whether we look upon the Beauty and Majesty of his Person or take notice of the Variety Nature and Use of his severall parts with their composition and framing of them together in a wonderfull order and correspondence one to another which even heathen Men behold with admiration of the Wisdom Goodnesse and Power of Him that made them 2. Let it assure us of Gods provident care for the sustaining and supporting of a work on which he bestowed so much Art in framing and composing it especially since we know him to be a faithful Creator who neglects nothing that he hath made 2. Let us honour the Lord even
with those bodies of ours on which he bestowed so much workmanship possessing our vessells in holinesse and glorying neither in our strength nor beauty but in him alone that made us for his own honour and service Now after God had thus curiously framed mans body he became not a living soul untill he himself breathed into him the breath of Life Whence 3. Observe The soul of Man by which he lives comes Immediately from God Himself Observ 3 SO Solomon tells us that God gave the Soul Eccle. 12.7 or made it as it is expressed Jeremy 38.16 And whereas the Body is supported by Meanes and the help of the Creatures the Soul is supported without meanes by the immediate Hand and Power of God Himselfe And comming Immediately from God carries the most lively Resemblance of his Image as we have seen already 1. Let our soules seek unto him who gave them and serve him as we are directed 1 Cor. 6.20 1. Praising him with all that is within us Psalme 103.1 2. Submitting all the Abilities of our souls to be guided by his Spirit that we may be led by it and walk in it 3. And labouring with all our endeavours to lay hold on Heavenly things whence we had our Originall forgetting the things that are here below Col. 3.1 2. Lay hold on this as a ground of special Comfort that which God hath given more immediately he will certainly most carefully preserve and provide for as it appears he hath done by redeeming the soul from hell and purging it from sin by the blood of his own Son and adorning it with the graces of his Spirit and reserving it hereafter to enjoy his presence and there to be satisfied with his Image The manner of Gods uniting the soul unto the body the Holy Ghost expresseth by the phrase of breathing which besides that it points at the secret way of infusing the soul as Elihu testifies that the Breath of the Almighty gave him life Job 33.4 withall may imply the weak band of Conjunction of the soul unto the body so often mentioned in Scripture that our breath is in our Nostrils Whence 4. Observe The life of Man consisting in the union of the Soul with the body hath but a very weak foundation Observ 4 THough the soul it self be of a durable substance ordained by God unto Eternity yet it dwells in an house of Clay founded in the dust supported by meanes which perish with the using and the breath which soders both together is in the nostrils Isa 20.22 to be blown out at one puff which when it is gone they turn to their dust again Psal 104.29 Let it move us in the whole course of our lives to passe the time of our dwelling here in fear having alwaies our Lamps burning and our loynes girt Luk. 12.35 ready to remove hence whensoever God shall call us 2. Ceasing our immoderate care for outward things Luke 12.20 Which are in themselves of short continuance and from which we may be taken we know not how soon 3. And endeavouring to make sure of a state of continuance a Life that is hid with Christ in God 4. Forbearing any dependance upon or fear of men as we are advised Psal 146.3 4. Who cannot long continue to do us either good or evil The body of man which God had framed of the dust was in it self but a lump of Earth 〈◊〉 because though it had the shape of a man yet it wanted life but when God had breathed into it that breath of life then man became a living soul and not before Whence 5. Observe The life of man is only by his Soul Observ 5 THe Breath of the Almighty that is the soul inspired by him is that which gives us life ar Elihu speaks of himself Job 44.4 Wherefore in many places of Scripture we find Life and Soul put one for another as Gen 19.17 That which we render life is Soul in the Original upon the same ground a Living person is frequently in Scripture called a soul because every man lives wholly by his Soul Let every mans Soul be his chiefest care by which we live at present and in which we live Eternally get it clearsed by Christs Blood renewed by his Spirit beautified and adorned by his Graces and assured of enjoying his Glory unto the hope whereof we are called But Beasts we know have souls as well as Men Yea and their soules are called spirits too Eccl. 3.21 yet beasts are no where termed living soules as men are Partly because beasts have a life of a lower and baser Condition as being wholly drowned in the grosse matter of the body and exercised about that alone and partly because their soul dyes together with their body and goes downwards as Solomon speaks Eccl. 3.21 that is perisheth as the body doth which turns to the Earth Whence 6. Observe There is none worthy the name of a Living soul but he only that lives by a Reasonable Soul Observ 6 NOw amongst them whereas men by nature have reasonable souls yet that being so Corrupted that their Reason serves them to no other use then to guide them according to sense howsoever amongst men they are accounted living soules the Spirit of God esteems them amongst bruit beasts Jude 10. Dead while they live 1 Tim. 5.6 Living indeed a Natural life but Spiritually dead as being cut off from Christ who is the fountain of true life yea twice dead and plucked up by the roots Jude 12. as being guided and carried on only by sensual lusts and desires after the manner of a beast Let it then be every mans care and endeavour to live as a man that is as one Created after Gods Image whose soul and the motions thereof ascend upwards and not downwards to the things below Col. 3.2 and therefore unworthy to be embraced by the Soul which is from above lest the man dye while he lives and that not only for the present but for ever VERSE 8. VVHat right God had to dispose both of Man and of all the rest of the Creatures as being all of them the Works of his Own Hands we have seen already He that gave them their Being when they were not and still supports them now they are hath undoubtedly just right to Order them according to his own Will Now how God Disposed of the Man that he had made what laws he gives him and how far he limits him in the use of the Creatures the Holy Ghost relates to the end of the seventeenth Verse of this Chapter in which we have laid before us Gods Direction First for mans Employment Secondly for the Use of those Creatures which he allowes him In the Law given to Man for his Employment are expressed 1. The place where he was to reside and exercise himself Paradise a Garden of Pleasures 2. The Employment it self which was to Dresse and Keep it In the Description of the Place where the Man was to reside and be employed
and abundance But withal kindle in our hearts a longing desire after that One thing which is both Necessary and Sufficient even God Himself communicated unto us in his Son Jesus Christ who alone is unto us a Full and All-sufficient Treasury seeing the very variety of these outward things argue their Insufficiency and Imperfection The second Circumstance by which this Grant of the fruits of Paradise is enlarged is that God gave not the man only the Taste of them but withall the Full and Constant fruition of them to take of them what he pleased either for Necessity or Delight within the bounds of Sobriety without any other limitation or restraint at all Whence 6. Observe Whatsoever God bestowes upon us he bestowes Freely and Fully Observ 6 AL things abundantly 1 Tim. 6.17 Commanding us to open our mouthes wide that we may fill them Psalme 81.10 Satisfying the desire of every living thing Psalme 145. Multiplying his Blessing like the Widdowes oyl 2 King 4. which never ceased till there were no more Vessells to receive it And as he gives largely so He desires that we should satisfie our souls with his Goodnesse Jer. 30.14.25 Freely using his Blessings within the bounds of Moderation but above all things his Desire is that we take of the waters of the Well of Life freely without money and drink and eat and delight their souls in fatnesse Isa 55.2 That we may rejoyce in the Lord alwaies and again rejoyce Phil. 4.4 And this God doth Partly because the bounty of his Goodnesse may be seen the more the more we taste it so many various and divers waies Let our acknowledgments in our duties unto God be some way answerable unto his gifts unto us Free and Full every way that they may be accepted of him who loves a Chearful Giver the rather because we render unto him 1. Of his Own 1 Chron. 29.14.2 Our giving unto him is but Sowing and that unto our selves whereof we receive the increase and that proportionable to our Seed 2 Cor. 9.6 VERSE 17. BUt That is notwithstanding this free liberty which I have given unto you to take and enjoy the rest of the fruits of the Garden you shall not meddle with this Tree Not eat thereof Not for any Evil in the fruit it self which might in it self be as fit for food as the other fruits as it appears Chap. 3.6 Otherwise it could be no tryall of Adams Obedience to forbear that whereof he could make no use Now in this relation of Gods Restraint laid upon Adam we find no more forbidden but the Eating of the fruit of that Tree though the woman in repeating it mentions Touching as well as Eating Gen. 3.3 Whether that Clause were added by God though it be omitted by Moses here or whether the Woman conceived it to be implyed although it were not expressed as conceiving it unfit for them to handle that which they might not Eat it is not much material This is evident that by this abstinence from the Tree Adam was to acknowledge Gods Absolute Power over the Creatures who had therefore free liberty to grant or withhold what he pleased And withall he was to manifest his Subjection unto God to be guided wholly by his Will by abstaining from all that God denied him meerly because it was his pleasure And for this cause God singles out a Tree as Beautifull to the Eye as Delightfull in Taste and good for Food as any of the rest And forbids the man to eate of it to shew that it was no difference in the fruits but meerly in the Will of God which made the eating of the rest lawful and of this One onely Unlawful as we shall see more fully hereafter in the next Chapter For in the day Or very Moment of time for the very Act of sin involves the sinner in the Punishmentt though sometimes the Execution of it may be differred for a while and yet this Judgment here mentioned seized upon our First Parents in the very act of sinning for we find that Folly Fear and Shame besides the corrupting of their hearts within included amongst other Evils in this name of Death took hold on them in the very moment when they tasted the forbidden fruit Thou shalt surely die Dying thou shalt die saith the Originall as before Eating thou shalt eat pointing at the Certainty Continuance and Extent of that death which should seize upon man in case of transgressing under that name of Death Including all kind of Evils Outward and Inward on the Soul and Body Temporal and Eternal Plagues of all sorts on the Outward man and the meanes of inflicting them as Locusts are called a death Exod. 10.7 and Saint Paul calls his outward Afflictions and Miseries Deaths 2 Cor. 11.23 and Infirmities of the body tending unto ending in the dissolution of Nature by separating the Soul from the Body But especially weaknesse and corruption of the Soul in all the parts thereof Blindnesse in the Understanding Rebellion and Perversenesse in the Will Bondage and slavery in the Affections Distemper and Distraction in the thoughts by the fighting of contraries within us Horror of Conscience by the Apprehension of Gods unsupportable and unavoidable Wrath and lastly Eternall Separation from the presence of the Lord 2 Thes 1.9.8 and Delivering over of the Body and Soul to everlasting torments called the Second death Rev. 20.6.14 We have then in this verse set before us a law given to Adam with the Sanction annexed thereunto in both which are divers considerable circumstances to be taken notice of as namely in the Law 1. The person that gives it 2. The Restraint laid upon man thereby 3. The matter wherein 4. The measure how far it reacheth Out of the former of those considered in relation to the person to whom the Law is given even to Adam himself in the state of his Innocency and the perfection of his nature 1. Observe The most righteous amongst the Sons of men Must and Needs to live under a Law Observ 1 NOt so much to enforce him to his duty by any terrour because a godly mans nature by the Renovation thereof being made conformable to the Law and thereby delighting therein and having withall his heart filled with the Love of God by that double band is more strongly drawn on to all duties of Obedience then he can be by any other way in which respect the Law is said not to be given to a Just man because he is a Law unto himself 1 Tim. 2.9 Notwithstanding unto such a person a law is needful 1. For direction for man is unfit to choose his own way being through his ignorance so apt to mistake evill for good neither is any able to find out what is truly good but God alone who is Goodnesse it self and His Will the Rule of goodnesse which none can find out or reveal but himself 1 Cor. 2.11.2 It is needful that by conforming to the Law given us by God we
who having by experience found how ill she was able to moderate her own desires must needs be the more secured by having a Moderator set over her by whose wisdome such inordinate motions of her minde might at least be so farre kept in order that they should not break out into outward Acts. Now it must needs be that the man being of the two of the more noble sex and the woman being created both for him and out of him he must from the beginning have preeminence above the woman but that may seem to be at the first rather a priority in order then a superiority in authority And both of them being endued with perfect understanding and with wills and affections rightly ordered every way their government if they had continued in that condition might in all probability have been carried on rather by consent then by prescription when they should both of them desire and approve the same things in which case injunctions had been needlesse In examining this sentence which God passeth upon the woman first and upon the man afterwards it is worthy our observation that in them both we finde a mixture of mercy tempered with judgement The woman shall endure paines and sorrow in conceiving and in bringing forth children but that necessarily supposeth that she shall have children and a posterity and leave an issue behinde her whereas in the extremity of Justice she might at that very present have been cut off from the earth according to the curse threatened In the day when thou catest thereof thou shalt die the death And as for the man his labour which at first was unto him a recreation and delight shall now be hard and painful but withal there 's a promise enterlaced that the sweat of his face shall yield him bread that is meanes for the sustaining of his life And that we may more clearly discover the way of God herein we must in a special manner observe that this sentence is pronounced against them both after the promise of Christ made unto them in the verse praecedent in whom God offered to our first Parents peace and reconciliation although he lay upon them these quick remembrances both of their own sin and of Gods just displeasure against them for it Whence 1 OBSERVE All the afflictions of Christs members are dispensed unto them under the Covenant of Grace Observe 1 GOd establisheth a firme Covenant with David Psal 89.28 and after that chastens him in his posterity when they provoke him and yet makes good his Covenant still ver 31 32 34. His children must have afflictions in the world Joh. 16.33 He receives us for sons and yet chastens us Heb. 12.6 pardons Davids sinne and yet layes his hand upon his childe 2 Sam. 12. Whence the Prophet David acknowledgeth that he had afflicted him in faithfulnesse Psal 119.75 that is both in sincere love and according to his Promise and Covenant which he had made with him Reasons may be 1. All his dispensations towards the members of Christ are by vertue of that Covenant by which he administers all things to them having committed all judgement to the son Joh. 5.22 2. Neither is the chastisement of his children any hinderance to that Covenant by which God hath engaged himself to with-hold no good thing from us Psal 84.11 seeing they also work together to their good Rom. 8.28 as David found by experience Psal 119.71 3. Otherwise God should lose his end in chastening his own for their good seeing the good of all proceeds from the sanctifying of all in Christ who is like the tree that sweetened the bitter waters Exod. 15.25 4. God is no changeling His mercy is from everlasting to everlasting upon those that feare him Psal 103.17 neither doth he as men sometimes love and sometimes hate but loves unto the end those whom he loves John 13.1 Alwayes taking pleasure in those that fear him Psal 147.11 even when he is displeased with their sins Esay 57.17 18. 1. A singular consolation to the godly when not only those afflictions which fall upon them by the will of God are sanctified unto them in Christ but besides the Covenant of peace remains firme unto them So that no evil shall offend them or interrupt their peace Psalme 119.165 nor separate them from the love of Christ Rom. 8.31 2. Let no man judge of his estate by the afflictions that befall him in this life by which no man can guesse whether he be worthy of love or hatred Eccl. 9.1 It was Davids error that he judged of his own condition by his chastisements that lighted on him every morning Psal 73.14 which besides the present unquietnesse of his spirit which much afflicted him ver 21. had wel nigh disheartned him in his course vers 13. Indeed the judging of our estates upon such false grounds 1. Cannot but at present deprive us of our comfort in the assurance of Gods love and hinder our rejoycing in him 2. Discourage us in our duties of his service 3. Shake our faith 4. And take away the fruits of our afflictions reformation for time to come see Psalm 119.67 and experience of his love and faithfulnesse at present Rom. 5.3 1. Let us then in the midst of our afflictions hold fast the grounds of our hope as Job doth in the middest of those sharp tryals wherewith God exercised him Job 19.25 and the Church of God Lam. 3.21 24. 2. Let us withal search our wayes Lam. 3.40 remembring that afflictions although they be not laid upon any of Gods children as a judgement for sin yet they are chastisements for sin and are intended to us for reformation Isa 27.9 Seeing Gods displeasure is not against our persons which he chastiseth in love Psal 119.75 but against our sins only for which when we are humbled and break them off by repentance we shall finde the experience of Gods relenting towards us and readinesse to abound in mercies as in times past Jer. 31.18 19 20. The sentence that was decreed by God against our Parents was as the words import present death Death in that day wherein they should eat of the fruit forbidden The extremity of this sentence God now looking upon them in Christ is pleased to remit Notwithstanding he thinks fit to leave with them such remembrances both of their sin and of his dislike of it as might put them in minde of it all the dayes of their lives Whence 2 OBSERVE Though God have thorough Christ remitted to his children the sentence of Death yet he hath not freed them from the afflictions of this life Observe 2 ARising 1. From within our selves either in the outward man as infirmities or sicknesses of body such as the Prophet David complaines of Psal 38.5 7. or in the soul and spirit in much grief and unquietnesse of mind with which the godly are somtimes afflicted Psal 77.2 3. and that so far that both their flesh and their heart may fail them Psal 73.26 2. From
him c. p. 105 God gives Bountifully p. 106 Gods blessings upon his Children ought to be remembred in Particular p. 107 Verse 27. Gods Purposes and Promises are all Yea and Amen p. 109 Gods Special Favours ought to be often Remembred ibid. The Distinction of the Sexes of Man and Woman is ordained by God Himself p. 110 Verse 28. It is by Gods blessing that Man must be sustained and upheld p. 110 God will have men to take notice of the Blessings that he bostowes upon them p. 111 God can easily bring Multitudes out of One p. 112 All men and Nations are of one Blood and have but one Father ibid. Mans Replenishing the Earth is by Special Command from God p. 113 Those that have Possessions in the Earth may so manure them that they may be useful and fraitful p. 114 All the Creatures of the Earth are the Servants of Man ibid. Verse 29. God created Man without Means p. 117 That God that hath given us life will give Means to preserve our life p. 118 Gods goodnesse in supplying us with necessary provision requires special observation p. 119 Men that have the greatest Possessions in the world must receive their Allowance from Gods Hand ibid. Mans Food is the gift of God p. 120 All the provision that God hath allowed Man for his Food is drawn out of the Earth p. 122 God doth strangely counterballance our Honours in all his dispensations unto us p. 123 Plain and Ordinary Fare may and ought to content the best amongst men ibid. Gods Allowance of Food to Man is of great variety p. 125 God gives us not our Provisions at once but by a continual Supply ibid. It is onely by Gods Decree and Blessing upon the Creatures that they have strength to nourish us p. 126 Verse 30. God allowes Sufficient Provision for the Creatures that he hath made p. 127 Men and Beasts are allowed by God the same Provisions of Food c. p. 128 Verse 31. The whole Frame of the Works which God made in the Creation of the VVorld is perfectly good p. 129 CHAP. II Verse 1. IT must be our Care to observe how God Disposeth and Ordereth that which he hath wrought Page 3 The Creatures that God hath made are to be looked on as an Army arrayed in an excellent and well composed Order ibid. God perfecteth every work that he takes in hand p. 4 Verse 2. God Commands nothing but that which is Convenient p. 6 God makes his Lawes Equal and Reasonable ibid. God Creates no more then what he made in the Beginning p. 7 God ceaseth not from his Works of Providence c p. 8 Verse 3. The Worship of God ought to be Mans first and chief care p. 13 God makes great account of the Sanctifying of his Sabbaths p. 14 The Sabbath Day is a day of Blessings ibid. The Sabbath is a Day of Rest set apart to an Holy Use ibid. The Law given by God to observe the Sabbath Day is Perpetual p. 18 Meditation in Gods Works is a Christians chief Exercise p. 19 Verse 4. He that gives things their Being may Order them as he will p. 21 When we mention the Being of the Creatures we ought to Remember Him that made them ibid. Verse 5. Every Herb and Plant is Gods Creature p. 22 The Mercies of God must be taken Notice of ibid. That which is brought to passe without ordinary Means must needs be wrought by the Power of God ibid. There can be no Rain on the Earth unlesse God send it p. 23 It is by Rain from Heaven that all the Herbs and Plants on the Earth do grow ibid. God makes use of Mans Labour to cherish the Fruits of the Earth p. 24 The Fruitfulnesse of the Earth comes onely by Gods Blessing p. 25 Verse 6. God wants no Means to effect whatsoever he will p. 26. God can bring things to passe without any Means at all ibid. Gods power is never clearly discovered till all Means be removed p. 27 Every Creatures ought to be useful unto that from whence it is produced ibid. Verse 7. The Substance of Mans Body is exceeding Base and Vile p. 28 God hath framed Mans Body into aa excellent piece of work p. 29 The Soul of Man comes Immediately from God himself p. 30 The Life of Man consisting in the union of the Soul with the Body hath a very weak foundation ibid. The Life of Man is onely by his Soul pag. 31 None worthy the Name of a Living Soul but he that lives by a Reasonable Soul p. 32 Verse 8. The Fruitfulnesse of one part of the Earth above another is from God Alone p. 34 Man can have no more title to any part of the Earth then God allowes him page 35 God bestowes upon men his Best and Chiefest Blessings p. 36 Verse 9. God takes Special Notice of all things that he bestowes upon us p. 39 Every Plant on the Earth growes where God Appoints it p. 40 Gods Bounty abounds unto men ibid. It is usual with God to mix delights and pleasure with usefulnesse and profit in all his blessings p. 41 The best amongst men have need of Outward Means to put them in mind of their Duties p. 42 Spiritual and Religious Duties ought to be remembred in our Employments in the things of this Life p. 43 Gods Commandements ought to be still before the face of his Children p. 44 God teacheth his Children by things of Ordinary and Common use ibid. God engageth himself by his Word to do us good p. 45 The continuance of Present and hope of future Life are assured by Gods Providence p. 46 All Gods Promises must be understood under the Condition of the performance of our Obedience p. 47 Good and Evill are bounded and limited only by the Will of God ibid. Verse 10. Gods Blessings are every way Compleat and Perfect Page 49 Springs and Rivers of Waters are not the least of Gods Mercies ibid. Verse 11. Gold is a Creature of great Price with Men. p. 50 God is none of the Creatures in which our Happinesse consists p. 53 Verse 15. Every Son of Adam is bound to some Employment or other in a particular Calling p. 55 Mens Callings and Employments are by Gods Own Appointment p. 57 Duty and not Gain should be the Ground of the undertaking of all our particular Callings p. 58 Mans Labour at last redounds unto himself p. 60 Mans Employment ought to be in those places where it is most needed ibid. The Labour of man makes nothing at all but only by his Husbandry c. p. 61 Verse 16. Experience of Gods goodnesse is the best Means to encourage us to chearful obedience unto Gods Will. p. 64 Mans Labour about the things of this life gives him good title unto that which he enjoyes p. 65 All Mans labour is for his own good ibid. The best way to quiet our hearts in what we want is to set before our eyes what we do enjoy p.
and perfected successively and in which themselves or the kinds of them do continue and remain unto this day Thus the Holy Ghost in the first place layes before us this mishapen and confused Masse which was the Matter out of which all these various and beautifull creatures some whereof we do and that deservedly behold not without admiration were taken that looking upon them and considering them in their first Original we may be the more sensible both of our own and their vilenesse a meditation hinted by the order in which things are expressed in this Narration which we may therefore think to be intended by the Holy Ghost And may 1. Observe The best way to judge of things aright is to look back and consider them in their first Original Observ 1 THus God leads Adam back to the dust out of which he was first formed Gen. 3.19 The Children of Israel to the rock whence they were hewen Isa 51.1 to a Syrian their Father ready to perish Deut. 26.5 and their Mother an Hittite and to the blood in which they were born Ezek. 16.3 4. To the same end also we are often minded of that naturall Corrupt condition in which we were as we were born 1 Cor. 6.11 Ephes 2.1 Let every man that desires to judge unpartially of himself exercise himself seriously and often in that meditation Our Bodies in their Original base and vile every way in their substance place of Conception manner of birth Our Soules which is our more excellent part though not in themselves yet by the corruption that cleaves unto them more base then our bodies a masse of sin which hath overspread all the parts of them in which there was nothing to be discerned but the hatefull and deformed Image of the Devil A Meditation of singular use unto us 1. To bring down our Pride 2. To quicken our Endeavours 3. To fill our mouthes with praises to him that hath made us what we now are considering what we were at first and by our own deserts might have continued to be still without his free and infinite mercy But if we consider this description of the Original of the World and all things contained therein as we find it positively laid down unto us by Moses in this place we may 2. Observe All Creatures how Glorious and Beautifull soever they appear at present were Base and deformed in their Original Observ 2 FIrst Nothing Next a rude confused masse without shape or form And such are they in their continued propagation even Kings and Princes the most eminent amongst the sons of men at first a substance that one would loath to look on shapen in a den of darknesse at first a lump without parts without shape without life and born in as base a manner as the meanest beggars Let it bring down every high look and take away all Vaunting from the sons of men who can challenge nothing as their own but basenesse and deformity whatsoever they have more then that is but borrowed and is the beauty that God hath put upon them And let it take off our hearts from admiring any Creatures as unworthy of honour and estimation in themselves if we consider whence they came The Earth as the Holy Ghost tells us was not only without any form but Empty too that is unfurnished of that variety of Creatures wherewith every part was afterward and is now stored which the Psalmist calls the fulnesse of the Earth Psal 24.1 Whence 3. Observe The Earth was Empty till God furnished and stored it Observ 3 IT is true it was not made to be empty Isa 45.18 but was ordained and fitted by God to be the habitation of men and other Creatures but was Empty of it self till he himself furnished both it and the Seas out of his store so that both the one and the other are full of his riches Psal 104.24 25. so that he justly claimes both beasts and fowles and all to be his own Psal 50.10 11. Let all men admire Gods All-sufficiency who so easily speedily and richly furnished the Heaven Earth and Seas with such infinite variety of Creatures which we cannot behold but with admiration considering with what labour and difficulty we furnish a poor Cottage that we have built or stock a small Farm that we have purchased and that too with such things as we do but borrow out of Gods Store Darknesse saith Moses was indeed upon the face of the deep but not made by God as the Heaven and Earth and other Creatures were as being only a meer privation and want of light and could not be the effect of any positive cause as we have shewed Whence 4. Observe Imperfections and Wants are no part of Gods Work Observ 4 NOt Sinne for God made man righteous Eccles 7.29 but sin entred in by man Rom. 5.12 allured by Satan and not by God As for other wants they came not in by any act or work of God the effect whereof is sufficiency and perfection but by his ceasing and forbearing to work any longer Let us if there be any thing wanting to us not lay the blame upon God whether it be in Outward things either within us as strength or usefulnesse of the parts of the body or without us as want of necessaries for the sustaining of our lives or in Inward defects of the mind wants of Knowledge Faith Holinesse or the like but blame our sins that hinder good things from us Rather acknowledge his mercy and bounty if we have any thing in bestowing what we have which is more than either we had of our selves or can any way deserve or do use as we ought Moses having set before us the condition of the Earth what it was at the first and beginning now to shew us how it became to be that which it now is points out unto us first the Agent by whom it was brought to this perfection the Spirit and the manner how it wrought it moved or hovered upon the waters So then all the Creatures which are afterwards described to be formed into their several kinds and natures must necessarily be the effect or work of that Spirit Whence 5. Observe The formes and natures of all sorts of Creatures are the work and effects of Gods Spirit Observ 5 ANd that not only in their first Creation but in their successive Generation too Elihu acknowledged that he was made by Gods Spirit and that the Breath of the Almighty gave him life Job 33.4 Yea the Spirit sent forth from God creates all things to this day and renewes the face of the Earth Psal 104.30 How much more then must mans Renovation and the life of Grace wrought in him thereby be the effect of the same Spirit 1. Pray earnestly for the power of that Spirit to fashion our hearts anew with the Prophet David Psal 51.10 Even the Spirit of Sanctification as it is termed from that effect 1 Pet. 1.2 by which we must be born anew John 3.5 and
eminency that appears in any Creature might be wholly ascribed to him when it appears that in it self it had nothing but basenesse and deformity and consequently the excellency that is found upon it must be acknowledged to be bestowed by him that made it Let us then depend on God for the adorning and beautifying of our corrupt Soules made abominable in their own nature through the defilement of sin and deformed by the Image of Satan upon them which he can and will make without spot or wrinckle or any such thing Ephes 5.27 comely by his beauty Ezek. 16.14 even the Image of the Son which is renewed in us in righteousnesse and holinesse and thereby made glorious in his eyes without spot Cant. 4.7 Nay depend on him to cloath these base bodies of ours so vile in their Original so full of weaknesse and Corruption at present and so odious in and after their dissolution with honour and glory even this Corruptible with Incorruption 1 Cor. 15.42 Yea to lift up both body and soul from these earthly tabernacles and to place them in heavenly habitations in which he hath made us sit together with Christ Ephes 2.6 who is gone before to take possession for us and to prepare us a place there Joh. 14.2 that we may be where he is Joh. 17.24 VERSE 7. ANd God made the Firmament By that Word or Effectual Will and Decree of his which the Psalmist calls his Commandement Psal 33.9 And divided He made not only the body of the Firmament but withall made it serviceable to the use for which he had appointed it Thus both in this and in the narrations which follow the Holy Ghost punctually sets before us the Effect answerable in every particular Circumstance to the Will and Decree of God by which it was appointed to be so Whence once for all we may 1. Observe God performs all things and that in every particular Circumstance according to that which he hath decreed Observ 1 IN the time The self-same day at the end of 430 years the time which God had decreed and foretold Abraham long before Gen. 15.13 the children of Israel came out of Egypt Exod. 12.41 In the same instant that the years foretold by Daniel were accomplished in the Children of Israels captivity the Decree came out from Cyrus for their return Dan. 9.20 23. In the place the dogs shall eat the flesh of Jezabel by the wall of Jezreel 1 King 21.23 which was made good in every tittle 2 King 9.36 Our Saviour Christ came at the time was born of the Stock and in the place and condition foretold by the Prophets Lived Did Spake and Suffered according to all that had been prophesied of him Thus nothing falls to the ground of all that God hath spoken 2 King 10.10 Reason 1. Tâ—â— God that doth whatsoever he pleaseth in heaven and earth 〈◊〉 all deeps Psal 135.6 can as easily do when and where and how he will as what he will 2. Circumstances as they grace and commend the actions of men so they do Gods also he makes every thing beautifull in his time Eccles 3.11 And therefore it concerns God if he will commend his Work and make it wonderful and glorious to Grace it both in the substance and circumstances of every action that is done by him If we desire to give unto God the due honour of his glorious Works in which he makes himself known unto us let us 1. Take notice of all the Circumstances as well as of the substance of every work of his there to seek out his work Psal 111.2.2 Compare them all with his Word as Jehu did the Judgments upon Ahabs Family with Elijahs Prophecie 2 King 9.25 36. 10.10 3. In reading Gods Word let us carefully lay up in our hearts whatsoever we find written therein concerning his Decrees either of Mercy or Judgment with every Circumstance thereof that we may know what to expect for time to come This will be the means to discover unto us more clearly all the wayes of God by which our hearts may be quickned to fear admiration thankfulnesse and an holy rejoycing in him and be strengthened to an holy dependance and reliance on him In all which we shall yeeld unto him the due honour of his Wisdom Power Mercy Faithfulnesse and Truth which as it is the end that God aimes at in his works so it should be of our Observation of them God is said not only to make the Firmament that might divide the waters in the former Verse but in this the very act of dividing the waters above from those below is ascribed unto him also So that he both made the means by which the work should be done and yet did the work too Whence 2. Observe Even where God provides the Means yet it is he that Doth and Must perform the Work by them Observ 2 GOd gives us bread but we live not by it but by every word that proceeds out of Gods mouth Deut. 8.3 He sends rain upon the earth yet the fruitfulnesse of it is by Gods blessing it is He and not the showres that prepares the corn and blesseth the springing of it Psal 65.10 Much more in spiritual things Paul plants and Apollo waters the Ministers that God sends but they effect nothing of themselves it is God alone that gives the increase 1 Cor. 3.7 Reason 1. The very Means themselves have no power in them to produce any effect they have all their force and efficacy from God and work in his might 2 Cor. 10.4 When Paul laboured more abundantly then all the rest yet it was not he but the grace of God with him as himself acknowledgeth 1 Cor. 15.10 2. It is most fit it should be so that no Creature might share with him in his honour which cannot be reserved entirely unto himself till it be acknowledged that it is done by him who worketh all in all 1 Cor. 12.6 and in whom all things consist Col. 1.17 1. Let God have all the honour and glory for all that is wrought In us or By us Of our Natural and of our New birth of the nourishment of our bodies and of our soules of the subduing of our Outward and of our Inward enemies Love the instrument but honour only the hand that works by it 2. Let no man be discouraged when the means are either weak or none at all Seeing the effects of all things are not from them but from him who can work without them what he pleaseth and will not fail to work what he hath promised Only neglect not means where God offers them but use them conscionably depending not upon them but upon him that worketh In and By them for the successe of all that we take in hand and still ascribing all that is effected to Him Alone Now Moses expresly tells us that God divided or separated the waters above the Firmament from those below which if we understand of the clouds and rain contained in them
19. ANd God set them The Sun and Moon he means whereof he had spoken before as the words ensuing do evidently declare although it be more then probable that the Stars withall be included as giving some light unto the earth and as it were assisting the Moon in the Government of the Night In the Firmament VVhether he fixed them in several Orbs to be turned about with them as a nail in the wheel or placed them to abide and move therein of themselves as birds do in the Ayr and yet regularly by a proper motion of their own which he might as well give to every Planet as to the Orbe wherein it is supposed to be fixed it s not needful to be disputed at present This only is certain That where God set them there they continue to this day according to his Ordinance Psal 119.91 To give light upon the Earth All that God had decreed was accordingly performed in every particular Only in relating what was done Moses omits one of the uses to which these Lights were designed that they should be for signs as being a use of lesse moment then the rest but howsoever that use also must be conceived to be imployed as being decreed by God as we have seen though it be not here repeated The Observations which might be raised from hence have been handled already VERSE 20. L Let the waters bring forth The word here used in the Criginal can hardly be expressed in any other Language aâ—to the full force of it It implyes as much as to bring forth abundantly but how can the waters which have no life in themselves bring forth living Creatures These words then may be conceived to note not so much either the efficient cause by which the Fishes and Birds were brought forth which is Gods own Decree and VVord or the material cause of which their bodies were framed for neither is water the matter of fishes bodies nor the Aire of the birds though the temper of either of them do most resemble those Elements Onely by those words Let the waters bring forth is noted 1. the places where the fishes are produced 2. There may be implyed their waterish composition in which they much resemble that Element which is Predominant in them 3. There seems to be given to the waters a cherishing Power to nourish maintain them which seems to be far greater then that which the Earth hath to preserve beasts seeing the waters not only nourish the fishes as the Earth doth the Beasts but besides preserves their spawn and so becomes as it were the womb in which it is cherished till it be brought to perfection Nay some conceive that some fishes are bred of muddy waters themselves as Eels and some others although the most kinds of them come of spawn Moving Creatures Or Creeping as some render it Indeedhe word Sheretz signifies any thing that slides away swiftly either without distinction of their motion by steps as Birds fly in the Ayre Fishes swim in the Sea and VVorms and Serpents creep on the Earth or with so insensible a distinction of steps that it is not easily observed as VVeesels and Mise are reckoned amongst creeping Creatures Levit. 11.29 Because by reason of the shortnesse of their feet going so near the ground the motion of their feet is not so much observed as in other Creatures That hath life Or soul The word Nephesh in the Original comes from a word that signifies to Breath which is the first and last act of life Now that fishes too have a breathing life although not altogether after the manner of other living Creatures is not questioned The same word is taken meerly for breath Job 33.4 In this description of the Creation of Fishes and Birds Moses sets before us 1. The Decree and Command of God for their Creation and therein 1. The order in which they were created 2. The manner of their Creation in these words Let the waters bring forth 3. The kindes of the Creatures to be produced Fishes and Birds 4. The Places in which they were either bred or to abide the Waters and the Ayre 2. The Execution or performance of that which was decreed 3. The blessing of God upon the Creatures that were produced In the whole course of this history of the Creation we may take notice how Gods works still go on forwards towards a farther degree of perfection First there is Created the rude masse out of which all the Creatures were made Then the Heavens vast and Glorious Creatures but without Life Thirdly the Herbs and Plants that have life indeed but without motion Fourthly Creatures with Sense and motion but without Reason Lastly Man with a reasonable Soule Created after Gods own Image Out of this Order which the Lord observed in the Creation of all things we may 1. Observe Gods Works alwaies are carried on towards Perfection Observ 1 AS God carried on his Works in the Creation of all things so doth he in the Renovation of them by succesive Generation and propogation of the Creatures in their kinds In the Corn there is first the blade then the stemme after that the eare and then the ripe Corn. In men first a rude masse then a body perfected in all the parts of it after that a living soul exercising it self First in the life of a plant in the womb then of a beast in the infancy and at last of a reasonable Creature in the riper years Thus God dealt in ordering the State of his Church first he trained it up under the Pedagogie of the Law teaching it by figures and shaddowes of things to come and exercising it much in Outward Ceremonious observances Now the vail being removed it is taught by lively Oracles opening unto us at full the body of those things which were shaddowed out unto them under types and figures and exercised in more Spirituall duties Reason 1. Because the state of all things is imperfect at present and is therefore both capable of farther degrees of perfection and firt to be brought thereunto that God might have this honour ascribed unto him that his work is Perfect Deut. 32.4 2. That men by the several steps of the perfections of the Creatures which are found in one above another might at the length ascend up unto God in whom all perfections are to be found Let it both Quiet and Raise up the Spirits of Gods Servants when they look upon their present imperfections both in knowledge and every grace 1 Cor. 13.10 Seeing 1. God Himself hath undertaken the work of our Renovation who having all Perfections in himself can easily perfect what he hath begun in us 2. And will do it partly to make good his promise Phil. 1.6 partly to the end for which he hath ordained us that we might be without blemish Eph. 5.17 As well that the Excellency of his work in us might appear as also that we might by that means be fitted to enjoy an Holy and Everlasting Communion
bodies the Horse by his Conrage the Peacock and Ostritch by the beauty of their Feathers the Lion and the Unicorn and the like by their several eminencies that Himself the Creator of them might be the more admired in them This is now the Second time that we find the greatnesse of the Creature mentioned Before we had Great Lights now we have Great Whales But in the Creation of Man we have him though the most excellent of all Gods visible works marked onely by this That he was Created after Gods Image VVhence 2. Observe Many other Creatures excell and go beyond man in outward things Observ 2 THe Heavens and Stars go beyond him in brightnesse both they the Earth Seas Mountains and divers other Creatures in Bignesse The Lion in fiercenesse of Courage the Horse Oxe and divers other Creatures in Strength some one Creature or other in every sense The Birds in Swiftnesse the very Flowers in Beauty Let not the strong man glory in his strength how many Creatures excell all men that way Nor the rich man in his wealth the Earth is richer then all the Princes of the world Nor the fair in their beauty and the like neither let any man delight in or affect any of these Jer. 9.23 Only wisdom is that by which man excells all creatures Job 35.11 and Holinesse and Righteousnesse that by which one man excells another Psal 16.3 Prov. 12.26 Let only these be our desire and delight God who had appointed birds to flye in the open Firmament withall mentions their wings wherewith they flye in the description of their Creation The fishes that are appointed to move swiftly or slide through the waters are furnished with finnes which are unto them instead of wings by which they move swiftly in the waters as the Birds do in the Ayr although they be not expresly mentioned in this place as the wings of the Fowles are VVhence 3. Observe God furnisheth every Creature with Parts and Abilities needful for the Nature of it and use to which he hath assigned it Observ 3 THis truth experience makes evident to us in the surview of every Creature but is most clearly discovered if we duly weigh the composition of mans body with the infinite variety of the Parts thereof and correspondence of every part to the several faculties of the Soul for the Use and Service whereof they were Ordained which hath moved even Heathen men to admire at the Power Wisdom and Goodnesse of the Creator We need not doubt then but that the same God who hath manifested so much Wisdom and Goodnesse in furnishing the natural bodies not only of Men but of all Creatures will much more take care that the Church the mystical Body of his own Son may be fully supplyed in every part thereof according to the effectual working of the Measure in every Part Ephes 4.16 He that hath given wings to the Birds to sport themselves withall in the Ayr will not deny means to the Soul of man to raise up it self from Earth to Heaven to enjoy God and have the conversation of it in Heaven Till Bodies and Soules be carried up thither to be ever with the Lord 1 Thess 4.17 VVhat was the Matter of which the Bodies of the Fishes and Fowles are composed is not expressed whatsoever it was considering the infinite variety of Plants and Herbs wherewith the Earth was furnished in the former dayes work and here of Fishes and Fowles and in the next day following of Beasts and Men all drawn out of the same Principles of Composition the wonderful Power of God must be looked upon with astonishment who drawes such infinite variety and diversity of Creatures of severall Kinds Shapes and Natures out of the same materials VVhence 4. Observe God can and doth out of the same masse draw out infinite variety of severall shapes and natures Observ 4 OF this truth again all the works of God yield abundant and manifest proofs not only in their first Creation but in the constant course of Propagation of the Creatures The same matter in the framing of mans body yields strange variety of the Parts and members of the body diversified in shape nature and use consisting each of them of many dissimilar parts And in the sustentation and nourishment of it the bread yields blood spirits flesh veins sinews skin and bones Men indeed can make out of the same Timber Iron Stone or Clay divers vessels or Instruments distinguished in form and use But out of the same Substance to draw out so many different natures can be the effect of none other but a Divine power All those works even the Fishes of the Sea and Fowles of the Ayr God after he had made them he looks back upon and pronounceth this censure of them all That they were Good Now out of this regard that he had to the works of his hands we may 5. Observe God respects and takes special notice of all even the meanest of the works that he hath made Observ 5 Ravens Sparrowes the very grasse that is to day and to morrow is cast into the oven Matth. 6.30 to support feed and direct and order them according to his Will and this he doth 1. Out of his Goodnesse and Faithfulnesse for he is a faithful Creator 1 Pet. 4.19 2. And withall out of Necessity least otherwise he should have Created them in vain seeing they must needs perish and come to nothing if they be not supported by his hand 1. Let the meanest and those which are neglected and despised by men depend upon his care and Providence the Children of the needy whom Christ shall Judge and Save Psal 72.4 The hungry Prisners Blind Bowed down the Fatherlesse and Widdows Psal 146.7 8 9. Whom God takes care of relieves contends for and sometimes from the dunghill advanceth to high places Psal 113.7 8. Much more those that he hath chosen to be partakers of his Glory hereafter even poor Lazarus himself Luke 16.22 2. Stoop to the poore and such as are despised of men Oppresse them not Prov. 22.22 Job 31.13.21 Contend for them Job 29.12 Cherish them Isa 58.7 Consider them every way Psal 16.1 Remembring that they are such as God Himself careth for that they bear his Image and are abased by the same God who hath advanced us may perhaps be higher in Gods esteem richer in Grace at present and our Companions and equalls in Glory with Christ for ever hereafter All these Creatures that he had made God doth not onely look upon after he had made them but besides approves and sees them even the meanest of them to be good Whence 6. Observe Even the meanest of the Creatures that God hath made are Good Observ 6 NOt onely in their Being but besides in relation to God as they serve to advance his Glory as being the effects of his VVonderfull Power VVisdom and Goodnesse which are manifested in them so that all his works praise him Psal 145.10.2 In themselves as they
Observ 4 IT is indeed our duty to magnifie every Work of Gods which we behold Job 36.24 even the most ordinary as the distilling of the very drops of rain from the clouds ver 27. as having and representing unto us something of God How much more doth the Prophet David when he looks upon the Heavens the Sun the Moon and Stars break forth into the admiration of Gods glory Psal 8.3 Wherefore we find Gods people justly taxed for not taking notice of that wonderfull work of God in making the Sands the bounds to keep in the Sea Jer. 5.22 VVhen Moses saw the bush burn and was not consumed he conceived it to be some extraordinary thing and drew near to enquire what it should be Exod. 3.3 And when men see wicked mens own tongues to fall upon them they take special notice of and wisely consider that it is Gods doing Psal 64.9 And when God will shew Ezekiel that great act of his in gathering his dispersed people and uniting them into one body again he stirs him up to the serious consideration of that great work by representing it unto him in the vision of the dryed bones Ezek. 37.1 But above all the Redemption of the world by Christ not onely the Prophets themselves diligently searched after but the Angels desire to look narrowly into 1 Pet. 1.10 11 12. To consider the Circumstances of this History more particularly Moses represents God after the manner of men consulting and as it were taking advice before he undertake this great Work of Mans Creation implying that this is either the Use and Custom or rather the Duty of men to proceed in the undertaking of great works in such a manner So that we may 5. Observe Works that are of Moment and Importance ought to be undertaken with Advice and Counsell Observ 5 IT is Counsel saith Solomon that establisheth every purpose Prov. 20.18 and in the multitude of Counsellors there is assurance Prov. 15.22 The Reason 1. Because we see not as God doth all things at once but by Reason draw one thing out of another 2. Because every man sees not all things and therefore we need more eyes then our own to help us to find out all that should guide our Judgment 3. And lastly Those things that are of Moment in themselves draw on Consequents of moment upon which the safety either of particular Persons or States depends whence Solomon tells us that Where there is no counsel the people fall but in the multitude of Counsellors there is safety Prov. 11.14 God indeed is here represented as Advising and Consulting but it is only with Himself he calls no Creature into Councel to advise withall but only the Three Persons of the Deity they deliberate and determine what shall be undertaken and performed in this work of Mans Creation Whence 6. Observe God in all his Wayes and Works is guided by no Counsel but his Own Observ 6 NO man hath known his Mind much lesse hath any man been his Counsellor Rom. 11.24 Who hath directed the Spirit of the Lord or being his Counsellor hath taught him Isa 40.13 14 Reason 1. He needs none as being of Himself of Infinite Wisdome Psal 147.5 Comprehending in one view all things Past Present and to Come 2. Seeing He Only hath Counsel and Understanding Job 12.13 it must needs follow that any Understanding that is in the Creature is from him so that in advising with the Creature he should but consult with Himself 3. It suits not with Gods absolute Soveraignty to advise with any about what he means to do seeing all things are to be guided by his Will and to be effected by his Power How dare men take upon them the boldnesse to advise God in his wayes Now this we do at least by Implication in many of our vain wishes unadvised censures and causelesse complaints of many things done or desired by us to be done in the Course of his Providence which when we Choose according to our own Wills what do we else but Limit God and either chalk him out his Way before hand or which is worse call him in a sort to account for that which hath not been done according to our minds Which must needs savour both of Sottish Folly who think our selves wiser then God or of Infinite Pride and rebellion when we deny his Soveraignty as if he had not power to do with his own what he will unlesse it be according to our wills Again out of the same Circumstance 7. Observe Man hath no Maker but God Alone Observ 7 ONe God Created us Mal. 2.10 Our bodies though they be begotten by the help of our Parents yet his hands made and fashioned as clay poured them out as milk crudled them like cheese cloathed them with skin and fenced them with bones and sinews Job 10.8 10 11. And as for our Soules he infuseth them Eccl. 12.7 and makes them as Zedekiah acknowledgeth Jerem. 38.16 Let then the praise and honour and thanks be returned unto him alone who made us alone by his Own Wisdom without any Creatures Counsel by his own Power without any Assistance Out of his Own free Love and Goodnesse without any Sollicitation or Engagement who alone supports us by his Providence nay Redeemed and Saved us alone by his own Son Let it be our Care to Honour him alone to give up our selves to his Service alone hearkning onely to his voice and doing his Will alone glorifying him in our bodies and in our spirits which are his 1 Cor. 6.20 The Pattern after which Man was made was Gods own Image and likenesse appearing especially in the Abilities and Endowments of his Soul Whence 8. Observe Man in his first Creation was made by God after his own Image Observ 8 PArtaker of the Divine Nature 2 Pet. 1.4 Not so much of Gods Being for therein all Creatures have some resemblance of him nor at all of the full Measure and Infinite Perfections of his Being Of his Simplicity Immensity Eternity Omnipotency which are utterly Incommunicable to any Creature whose nature is altogether uncapable of them But the Image of God in man consists in some resemblance which he bears of those communicable Properties of his Wisdom and Holinesse as hath been shewed already That which moved God to advance men unto so much honour must needs be his own Goodnesse and Free Love which provokes him to bestow without measure as they are without measure Although withal we may conceive that he had 1. Respect therein to his own honour which is much advanced by bestowing such gifts upon men as advancing them to so high a condition above all other Creatures and cannot but discover the Admirable and Transcendent Perfections of the Creator that bestowed them in whom those Eminencies of Wisdom and Holinesse must needs be acknowledged to dwell more abundantly beyond all proportion 2. This Creating of man by God after his own Image seems some way needful for the admittance of man into
earth and the Earth the Corn and Wine if any of them prosper Hos 2.21 Let us acknowledge the wonderful Goodnesse and Mercy of God that from time to time provides that means without which neither men nor beasts could possibly subsist and that constantly and seasonably so that neither Earing nor Harvest fail according to his promise Gen. 8.22 And withal take notice of his wonderful Power that makes the Rain a means of cherishing Life in the Herbs and Plants which it self hath no Life at all Without Rain or any help by humane culture God as Moses relates created the Herbs and Plants howsoever he pleaseth ordinarily to make use of both for the propagating and preserving of them Whence 6. Observe Though God be pleased to make Use of Mans Labour in Producing and Cherishing the Fruits of the Earth yet he can encrease and preserve them without it Observ 6 THis He manifested by causing every Seventh Year to produce Fruits sufficient for his people without any labour of theirs at all And indeed all that mans labour doth this way is but the applying of those means which have all their power and efficacy from God Man neither makes the Seed that he sows nor the Earth that receives and nourisheth it nor gives the one power to yield it nourishment or the other vertue to receive it and to grow and spring thereby These are the Effects of Gods Power who gives to every seed his own body who sends forth his Spirit and renewes the face of the earth Psal 104.30 and blesseth the springing of the fruits thereof Psal 65.10 Let no man then burn incense to his own net or yarn or think highly of his own wisdom or diligence as the cause and means by which his fields of Corn or Pastures are made fruitful seeing both our Strength to labour is from God and our Wisdom to manage our affairs aright is from him too Isa 28.26 and this blessing upon our labours is that only that makes them successeful So that every way it is he that gives ability to get wealth Deut. 8.18 riches are his blessing Prov. 10.22 without which it is in vain to rise early and to eat the bread of sorrow and carefulnesse Psal 127.2 Notwithstanding though Moses hereby proves these Herbs and Plants were the work of Gods hand at the first because there was no man to till the ground he must necessarily imply that ordinarily there is required mans labour in the producing and cherishing of the fruits of the Earth So that we may 7. Observe Though the fruitfulnesse of the Earth come only by Gods blessing yet the labour of man is required as the ordinary means to further it Observ 7 TO that indeed is the promise of Gods blessing annexed Deut. 28.8 12. Prov. 12.11 Now this labour God hath laid upon the generation of men Partly to humble us as appears by that Curse upon Man after his Fall and Partly to exercise both our Bodies and Minds and that for the good of them both seeing idlenesse as experience teacheth us both fills the body with ill humours and the Mind with noisome lusts and lastly that being daily busied about the Creatures we might the better observe the wayes of Gods providence in providing for blessing and supporting them and working by his influence both In and By them in a wonderful manner Let then every man apply himself to labour in the place that God hath set him in 1. In Obedience to Gods Command 2. Depending still upon Gods blessing which only must prosper his Endeavours lest otherwise sicknesses in his Body and noisom lusts in his Soul and the Curse of God upon his Estate waste and consume him and misery and beggery come upon him like an armed man Prov. 24.34 VERSE 6. ANd there went up a mist So many read it and then the sense is that as God only made the Creatures so he only cherished them neither by mans labour nor by Rain the ordinary means by which they now grow and live but instead thereof he prepared a Mist which he made to be sufficient to water the Plants which he had made But some there are who translate it Neither a Mist which also the Original may well bear And then the sense seems to be more clear and suitable to the scope of the Holy Ghost who to shew that the Plants and Herbs were produced meerly by the Power of God excludeth all the Ordinary means by which according to the Course of Nature they might be cherished both mans labour and the dew of Heaven whether by rain the more usual and effectual or so much as by a mist the weaker and lesse usuall means of nourishing the Plants Howsoever the words be rendred the scope of Moses appears to be this by excluding the help of any Second cause to make it evident that the Herbs and Plants were produced and sustained only by the Power of God that we might acknowledge the Equity of Gods Command in restraining man from eating of the sruit interdicted and might behold his Goodnesse and Bounty in bestowing on him the free use of all the rest of the fruits which he had Created for which man had never laboured So that if he denied man any sruit seeing he had no right to it it was just and equall and if he granted him any much more if he gave him all the rest it was out of favour and superaboundant bounty Now if we consider the words as we do in our Translation But a Mist We may 1. Observe God wants no variety of means to effect whatsoever he will Observ 1 IF there be no rain to water the Earth the Mist shall suffice if his People want corn to feed them in the wildernesse the Heavens shall rain down Mannah for their food If there be no other means to conveigh bread and flesh to Elijah the Ravens shall bring it him every morning and evening if that meanes fail he hath a widdow in Zarephath that shall provide for him if her proifions fail an handfull of meal in the barrel and a little oyle in the Cruse shall be sufficient to maintain him and her with her whole family till God send rain on the Earth Let no man despair when meanes seem to fail he that takes them away can provide other at his pleasure if they seem weak and insufficient in themselves he can make them sufficient by his Power If Christ be taken away from the Earth to ascend unto to his Father his Spirit shall descend upon the Apostles and work more effectually by their Ministery than it had done by Himself in the daies of his flesh when he was present with his Church here on Earth Now if we render those words as others do Neither a Mist We may 2. Observe God can and many times doth bring things to passe without any meanes at all Observ 2 SEe Gen. 1. ver 30. Obs 7. and ver 11. Obs 2. The end why Moses in this Narration excludeth
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
withheld For when he perswades the woman to eat of that fruit although forbidden for the singular vertue which it had to open the eyes he must necessarily imply that no other tree in the Garden had this vertue but that a lone Otherwise the woman might have replied that other fruits might have the same vertue and consequently that she had no reason to hazard her selfe upon Gods displeasure by breaking his Commandment when she might have the same benefit without any such danger another way so that we must necessarily suppose that when Satan affirmes that this tree had that vertue and that therefore she must not be deterred from eating of it by Gods interdiction that he implies that this tree which they were forbidden to eat had a vertue that no other tree in Paradise had besides And further expressing what that vertue was namely that it would make one wise and furnish him with such excellent knowledge as would advance him near to the state of a God he doth in effect imply that the rest of the trees of the Garden whereof God hath given man liberty to take were but of vulgar and common use little better then the food which he had allowed unto beasts fit to sustain only the body the baser part of man but this tree had a vertue not only to sustain but to enrich and adorne the soul the more excellent part of man and that also in the most eminent faculty thereof by which he excelled all other creatures Wisdome and Understanding Other fruits might sustein men in the condition in which now they were but this would raise them above the condition of a man and make them in a sort matches with God himselfe Wherefore seeing this tree was of such inestimable worth and the rest of the fruites only of vulgar and baser use Satan leaves it to the woman to inferre thereupon that Gods seeming bounty to man was of little worth if his gifts were compared with that which he might have bestowed on him if he had been so kinde to man as he pretended and made shew to be Now Satan in supposing this tree to have in it such an inestimable value had this advantage that in that which he affirmed it was impossible for him to be disproved if he were not believed seeing there had never been any experiment made of it hitherto as indeed there could not be without breach of Gods Commandment which Satan laboured to draw man unto Satans third meanes by which he labours to raise jealousies against God in the womans minde was in questioning his affection and intentions towards the man and woman which he insinuates to Eve she had just cause to doubt of nay further that she had great reason to suspect that they were not sincere and upright towards her what shew soever was made to the contrary Not only because God had given her only things of no great worth in true estimation but had detained from her that which was of true worth indeed whereas true love imparts things of the greatest and highest value but besides in divers other respects First that God had not only withheld that fruit from man for the present but under a fearful penalty debarred him the use of it for ever now it was not probable that if the fruit of that tree had not been of greater worth then the rest of the fruits of the Garden that God would have threatened such a fearful judgement for transgressing in a trifle Secondly the vertue of this fruit was knowen unto God well enough seeing he had made it and therefore must needes know what vertue himself had given it Consequently it argued an ill affection and envious disposition towards man to withhold from him a fruit that might have been so beneficial unto him wittingly and therefore of set purpose Thirdly this envy in God of mans good and happinesse was manifested so much the more in this that if God had allowed man the eating of that fruit which he had interdicted himself had lost nothing by it for although man had been advanced to an higher condition yet God should have held his place and continued a God still Now for one to hinder anothers good in that wherein himself should sustain no prejudice must needes argue an evil and envious disposition in that person Lastly Satan alledging that the fruit of this tree and this only had power to open the eyes and to make one wise implies that man being forbidden the use of it was to be led on and passe his dayes in â—gnorance and blindness in a base condition unworthy of a man who might unlesse Gods interdiction had hindred it have been little lesse then a God In raising those jealousies in mans minde against God grounded upon his secret intentions Satan had great advantage it being impossible that he should be disproved seeing intentions are secret and not easily discovered and therefore was not without hope to be believed Of the cunning insinuations by which Satan endeavours to winne credit and a good opinion of himself with the woman To breed in the womans minde a good opinion of himself that these suggestions might make the deeper impression upon her heart the devil so manageth his whole discourse with her that she might conceive and be perswaded that all the advice which he gives her proceeded meerly out of his love and good affection towards her and her husband whereof he seems to give some taste divers wayes First by tendring his advice freely and unrequested which might seem to proceed out of more then an ordinary care and desire of mans good Secondly by expressing himself in such termes in the first question which he proposeth that may seem to proceed from some kinde of indignation within at this restraint which God had laid upon man as if he were much affected inwardly to see so excellent a creature kept under and held in ignorance as it were in a kinde of bondage and to man the worst kinde of bondage and detained in a mean and low estate being restrained from the only meanes that might advance him higher and that meerly to satisfie Gods Will who should lose nothing thereby Thirdly he seemes to command his love to man by making shew of much forwardnesse by directing him to the best meanes for the attaining to his own happinesse by raising himself unto an higher condition to become a match even unto God himselfe Thus in laying our baites we usually make shew of providing for those creatures which we intend to ensnare and devoure Nay he makes shew of seeking mans good even in that which God had denied him so that he pretends to the woman to be a greater furtherer of mans happinesse then God himself Secondly lest the woman might doubt whether the Serpents pretended love were sincere and hearty to make it appear that this affection of his was real and cordial as it concerned him to do if he meant to have his Counsel followed seeing no man
his heart can possibly devise First God is infinitely dishonoured seeing it is by faith that men give glory to God as sealing thereby to his All-sufficiency Power Faithfulnesse and Truth and by obedience acknowledge his Authority Wisdom Holinesse and Justice As for man by this apostatising from God the fountain of all his happinesse the fountain of living waters as he termes himself Jer. 2.13 Secondly and thereby leaving his heart loose to close with the world and to serve every base lust as one that falls off from his wife is fit to close with every harlot Prov. 5.20 Thirdly and in the mean time bringing himself under the heavy indignation of God which shall come upon him to the uttermost Let it then be our chiefest care to keep our hearts close unto God 1. Choosing him alone and that upon the infallible grounds of his All-sufficiency Faithfulnesse and Mercy as our lot and portion with holy David Psal 16.1 5. 2. Resting and relying on him with all our heart after the example of the same Prophet Psal 23. and his Counsel Psal 62.5 3. Seeking to him upon all occasions Psalme 62.8 Philip. 4.6 4. Walking in his sight in an holy course of obedience as Henoch did Gen. 15.24 as alwayes having before our eyes him that is invisible with Moses Heb. 11.27 5. Referring ourselves and all our actions to his glory 1 Cor. 6.20 and 10.31 6. And abhorring checking and striving against all wavering and staggering of our hearts in looking towards any thing in heaven or earth save God alone with the Prophet David Psal 73.22 Unto which firme adherence unto him we are infinitely furthered by the knowledge of his Soveraignty Power Holinesse And by a feeling observation of his ways both in mercy and judgement That the destruction of man and the dishonouring of God was Satans maine aime in this temptation is clearly manifested in the whole Series of this Narration But in vain is the net spread in the sight of any bird saith the wise man Prov. 1.17 Wherefore Satan according to his custome cunningly covers this snare laid for mans destruction with a faire pretext of love to man expressed in a kinde of zealous indignation at Gods ill dealing with him and in making shew of an earnest desire to advance man to an higher degree of happinesse and in directing him the way how to obtain it Whence 11 OBSERVE It is usual with Satan and his Instruments to pretend the good of those whom they intend wholly to destroy Observ 11 THus wicked men promise to make those rich whom they lead on in wayes of dishonest game which takes away the life of the Owners thereof Prov. 1.13 16 19. and drownes men in perdition 1 Tim. 6.9 In like manner the devil makes shew by a leud woman to fill men with pleasures by satisfying them with fleshly lusts Prov. 7.18 19. when in the mean time he leads them as an Oxe to the slaughter till a dart strike through their liver ver 22 23. Thus he dealt with our Saviour in tendering him all the Kingdomes of the world but under a condition to fall down and worship him and thereby to honour him as a God Mat. 4.9 The reason 1. Satan hath no other prevailing way to beguile but by making shew of seeking our good which men by an instinct planted in their nature by God himself are so strongly carried after that they easily embrace any meanes which they conceive leades thereunto 2. By this meanes Satan endeavours at least to share with God in the honour of his loving kindnesse to man an honour as due unto him alone so purchased unto himselfe by the dearest and greatest price even by the blood of his own Sonne This honour one of the chiefest flowers of his Crown the devil labours to rob him of in a great part by pretending to seek mans good and happinesse as much nay much more then God himselfe as he deales with Eve in this place Let no man be so simple as to believe every word with the foole Prov. 14.15 But examine carefully and seriously those pleasing offers tendered unto us by Satan or his Agents of wealth honour pleasures c. And therein consider First the person or instrument by whom the tender is made or the advice given if it proceed from wicked men whom we know to be guided by Satan how can we expect that those which hate and abhorre us as all wicked do such as are godly Prov. 29. should advise us to or really intend unto us any thing for our good Besides how should we hope to receive good from those that seek no true good for themselves Secondly let us seriously consider whether those things that they propose unto us be really good or no Honours Wealth Pleasure we know more often burthen and ensnare the soule then ease and relieve it sure they never make the heart better leave us sometimes in the midst alwayes at the end of our dayes Thirdly observe under what condition they tender these things unto us wherewith they allure us whether we be not tempted to seeke them in some sinful way As wealth by robbery or some other course of injustice as Prov. 1.11 12 13. to fill our selves with pleasures by defiling our own bodies as Prov. 7.18 by which meanes we make an ill bargain by winning the world and the pleasures of sin with the losse of our own soules See Mat. 16.26 Fourthly consider well whether the offers be only verbal or real Satan offered our Saviour all the Kingdomes of the world whereof he had not one to bestow He offers Eve here increase of wisdome and knowledge which might advance her to the honour of a God but she findes nothing at last in the event but ignorance and shame Fifthly consider whether the good tendred unto us be truly and really good or only in shew and outward appearance whether it be inward or outward temporary or eternal such as honour a man in the sight of God or only in the opinion of the world for such indeed are Honours Riches Pleasures only shadowes of good deceiving the hearts of all those that relie on them and leaving them fooles at the latter end Jer. 17.11 But it is worthy our observation that Satan in this great shew of love that he makes unto man dares not discover at first any ill intention against God wherein he useth great policy 1. That he might not be suspected to tender this offer unto man rather out of envy and hatred against God then out of any true desire of mans good 2. Lest man having his heart at present wholly filled with the love of God the largenesse of whose bounty towards him had been manifested in so many late experiments might have detested any motion of offering the least injury to God to whom he was so deeply engaged Upon these grounds Satan at first contents himself only with casting out by way of insinuation some secret grounds of discontent and that too
what can flesh and blood do against a Spirit 2. In his Abilities he surmounts Solomon himself in knowledge 3. In his experience we are but of yesterday in comparison of him In his diligence his eyes never sleep neither doth he take rest night or day in watching to do us mischief 4. Besides he hath within us a strong party of our own lusts that fight for him against us 5. He hath without us the world with the allurements thereof And lastly he hath as many instruments to make use of to corrupt us as there be wicked men in the world Let every man then take the Apostles counsel Eph 6.13 1. Take to us all the Armour of God 2. Let men be sure to walk in a right way in which God hath promised us his Protection Psal 91.11 3. Let them watch continually and stand upon their guard 4. Let them stand strong in faith and in the Power of Gods might 5. And pray continually unto him that is able to save them VERSE 7. ANd the eyes Not so much of the Body as of the Minde for which cause it is added not that they saw but that they knew that they were naked which though it might be discerned by the eye of the body yet the shame that accompanied it could appear to nothing but the eye of the minde Of them both Not Adams only but Eves too whose eyes Satan had blinded so long that she observed nothing no not after she had eaten her selfe till she had seduced her husband too and then when they were both in the transgression and the temptation had taken full effect her eyes were opened too as well as her husbands Were opened Both by God who having suffered Satan to blinde them thus long at length in mercy discovered unto them and gave them hearts to take notice of the miserable and sad condition into which Satan had brought them that they might be humbled and seek to God for pardon And by Satan who though he had blinded them all the way in which he led them yet now he had brought them whither he desired sticks not to shew them where they were as Elisha dealt with the Syrian army which he led into Samaria 2 Kings 6.20 but it was only to encrease their grief and misery by beholding the great evil which they had brought upon themselves This opening of their eyes might consist in two things First in fixing their eyes upon their nakednesse which it may be they might not else have observed Secondly in representing the shame that now accompanied it that they might the more fully discover the change of their condition and have their hearts the more feelingly affected with it And they knew that they were naked And deformed in their nakednesse whereof as it may be gathered by their hiding of themselves they were ashamed Not because there was any change in the parts of their bodies but only in the use of them which before being instruments to righteousnesse and comely by the right ordering of them to the end for which they were created were now uncomely by their inordinate disposition to sin as the affections of the soule within were likewise become filthy and shameful by the like inordinate inclination of them to evil And they sewed fig-leaves Whether because they were nearest at hand or by reason of their largenesse fittest for that use it is not easie to guesse Only the making use of these leaves to cover their bodies gives us no sufficient ground to conclude that therefore the tree the fruit whereof they had eaten against Gods interdiction was a fig-tree For if it had been so now when their eyes were opened that they saw both their misery and the cause of it they would in all probability have abhorred the tree by which they had sinned above all others and consequently have made choice of any other thing for the covering of their bodies rather then of the leaves of that tree Now how they fastened those leaves together it is to no purpose to enquire questionlesse without a needle and thread it was not impossible to devise some meanes both to joyne them together and to fasten them to their bodies as we see they did And made them aprons Or coverings to tie about their loines for the covering of their secret parts But why those alone seeing all the body was deformed especially the Eares Eyes Mouth and Hands as being really defiled by the contagion of sin whereof they were special instruments it is most likely because the beholding of those parts more easily suggests unto our minds motions to uncleannesse Although withal we may conceive that because sin the cause of shame is more especially propagated by those parts as David implies in that expression Psal 51.7 it pleased God to make a deeper impression of shame which sin brings with it upon those parts then upon any of the rest Hitherto Moses hath described unto us mans fall with the Meanes Order and several steps thereof The Consequents thereof are laid before us in the next place and they are First the misery that came upon him thereby discerned in part though not fully by himselfe with the remedy which he useth but in vaine to help it Secondly we have their sin by which they fell discovered by God in the examination of the offendors and the punishment inflicted on them In describing our first Parents discovery of the misery into which they had fallen we have set before us First the opening of their eyes with the time when which was not till they had both eaten of the forbidden fruit Secondly what they discovered thereupon which was rather their shame then their sin which was the cause of it Thirdly what meanes they used to cover their shame but none to take away their sinne the girding of themselves with aprons of fig-leaves From the time considered in relation to the woman that she saw her nakednesse when she had drawen her husband into the same sinne with her selfe but discovered it not before We have occasion to 1 OBSERVE Man can discerne nothing but What and When and how farre God is pleased to discover it unto him Observe 1 IN our bodies sight it is manifest We see the Sodomites could not see Lots door although just before them when God had smitten them with blindenesse Gen. 19.11 Neither could Hagar see the Well of water till God had opened her eyes Gen. 21.19 Nor the Syrian army the way which they went till God opened their eyes when they were in Samaria 2 Kings 8.20 Nor the disciples Christ with whom they were familiarly acquainted Luke 24.31 Much more is it true of the eyes of the minde David could not discerne the sinfulnesse of that act of numbring the people although Joab warned him of it till his heart smote him for it after it was done 2 Sam. 24.3 10. nor Absalom nor Rehoboam the good counsel that was given them when God took away their hearts 1 Kings 12.15 2 Sam.
those Rev. 6.16 or at least astonisheth them by them hereafter as our Saviour represents it to us in the Parable of Dives Luke 16.24 Now thus God deales with wicked men as well to increase their plagues as to manifest his righteousness in giving them the fruits of their own wayes as they do acknowledg Ps 58.11 And with his own children as appears in the examples of David 2 Sam. 24.10 and of Peter Mat. 26.75 1. To bring them to repentance for their failings past 2. To make them more watchful for time to come 3. To give them a fuller and quicker taste of Gods mercy in their reconciliation by Jesus Christ in pardoning their sinnes and delivering them from the wrath to come That whereof Adam and Eve were most sensible after their eyes were opened was their nakednesse now by that they were indeed exposed to the injury of the weather which must necessarily breed them much annoyance But with that they seem not to be so much affected at present because they provide no present remedy against it But that which was fuller in their eye was their deformity by their nakednesse which they were ashamed to look upon and therefore desire to hide it from their own eyes by girding about themselves aprons of fig-leaves Now if we consider that they were the glory of all the visible creatures which God had made as being in a more especial manner created after Gods Image we may here easily observe what a fearful change sin brings upon all that are defiled with it Whence 5 OBSERVE Sin is able to make the most excellent and glorious of all Gods creatures vile and shameful Observe 5 THat was it that made Lucifer created by God a most glorious Angel of light a most ugly and hateful fiend which made Antiochus surnamed the glorious a vile person as the Angel termes him Dan. 11.21 as all wicked men are likewise called Psal 15.4 very beasts Psal 49.20 nay the most filthy of all beasts even swine wallowing in the mire 2 Pet. 2.22 The reason is 1. It defaceth the Image of God in them which especially consists in righteousnesse Ephes 4.24 which sinne perverts Job 33.27 2. It separates a man from God as all sin doth Isa 59.2 who is our glory Isa 60.19 and 28.5 3. It disorders all the faculties of the soule and parts of the body and consequently all the motions and actions that flow from them and subjects us to our own base lusts and vile affections to do things that are not comely Rom. 1.24 26 28. Let all men then esteem sin as the basest vilest and most abominable of all things and that not only drunkennesse adultery and the like which make men base in the eyes of men but more those fouler sins of infidelity pride covetousnesse which in true estimation and 〈◊〉 Gods eye are more foule and abominable then any of the rest not fit to be named amongst Christians Eph. 5.3 much more to be acted by them things that men are ashamed to owne which men do in the dark or at least when they have done cover with darknesse Now men may be truly said to be ashamed of sinne when for it they loath and think basely of themselves as David doth Psal 73.12 when we blush at the sight and the sense of them before God and man esteem basely of all those that are defiled with them which is one of the characters of a godly man Psal 15.4 abstaining not only from their wayes as from filthinesse but from all inward society with them See Psal 101.5 7. and 1â—9 115 esteeming only the righteous more excellent then his neighbour Prov. 12.26 and there fore only worthy to be his companion with the Prophet David Psal 119.63 Now if we observe what meanes they use to cover their shame it will evidently appear that they look no farther then the nakednesse of their bodies for which only they provide a covering but never take notice of their sin which was the cause of it and of a greater deformity in their soules then that which they observed in their bodies which they see not at all till God farther open their eyes Whence 6 OBSERVE Men are more apt to be sensible of and to be more affected with the outward evils that sin brings upon them then with the sin that causeth them Observe 6 THus Cain complains of the danger that might come upon him being put out of Gods Protection but never complaines of his sin in spilling his brothers blood The people of Israel were sensible of the losse of their corne and wine but were so unsensible of their sinne that brought that evil upon them that they continued their rebellion against God Hos 7.14 and in the evils which sin brings upon them they are rather affected with outward then with inward plagues As Saul more feares disgrace before the people then he doth to be cast out of Gods favour 1 Sam. 15.30 The reason is evident for men being generally sensual even the best among them in some part it must of necessity follow that they must be first and most effectually moved by the objects of sense now both sin and the inward plagues are of a spiritual nature and consequently not discernable by outward sense By this mark then let every man try and judge of the frame of his own spirit whether it be carnal and earthly or spiritual and heavenly by what he most takes notice of whether some judgement for sin or the sin it self and in the judgement what he findes affects his heart most whether some outward trouble or losse or whether the sense of Gods displeasure whence it ariseth manifested in the withholding of his grace or the inward comforts and the like For according to the temper and frame of the heart so are our desires and hopes and fears and joyes and sorrowes either carnal and earthly or spiritual and heavenly The man and woman being sensible of the nakednesse of their bodies and of their shame thereby use the best meanes they can to cover it and for that devise to make themselves garments of fig-leaves the best materials that came to hand at present so thereby they discover the first and chief use of garments Whence we may 7 OBSERVE Garments are but the Covers of our shame Observe 7 TO put honour upon those parts that want it as the Apostle speaks 1 Cor. 12.23 and to hide the shame of them from mens eyes Exod. 28.42 And by this example we see that this was the first cause of inventing them although it be true that since they serve for divers other uses 1. For necessity to keep off the injury and annoyance of the weather Job 31.19 20. Prov. 31.21 2. For Distinction 1. Of Sexes Deut. 22.5 2. Of Offices Exod 28.2 3. Of Estates and Degrees 2 Sam. 13.18 Mat. 11.8 4. And may be too of Nations 3. For the discovering of our affections upon different occasions either of joy Eccl. 9.8 as in marriages
Mat. 22.11 Psal 45.13 14. or of sorrow as in Widowhood Gen. 38.14 or in times of fasting Psal 69.11 or any other Humiliation Exod. 33.4 5. Although these ends seem to be pointed at either in the matter or in the forme of our garments but the covering and hiding of our bodies by them appears to be occasioned and taken up upon the sense of the shame of our nakednesse and of our weaknesse by which we are subject to the annoyance of the weather Let no man be so shamelesse as to abuse this apparel which is the badge of his weaknesse and basenesse to a foolish and vain-glorying which we do when we deck our selves with costly cloathing to commend our selves to the eye and observation of other men But consider 1. That the first occasion of the use of cloathing was to cover our shame 2. That the materials of it are things much baser then our selves in just estimation 3. The apparel at the least doth but grace the body but adornes not the soule at all which is the only part wherein man is truly honourable 4. And the outward person they commend also only to men of vaine mindes but to no wise or sober man 5. And withal do more discover the vanity of our mindes then they cover the shame of our bodies Now although shame were the immediate occasion of cloathing the body yet sin was the cause both of it and besides of that weaknesse of body that did accompany it Whence 8 OBSERVE Most of our necessities are brought upon us by sinne Observe 8 IT is true indeed that wants necessarily accompany the condition of a creature seeing Autarchy or self-sufficiency is not to be found but in God alone but the necessary wants of mans nature if we look upon it in the first Creation were few in comparison of those that were brought in by sin as Cloathing Houses Physick Armes and the like Nay many things appertaining to food it self which if we lay together we shall easily discover that besides all the rest the necessary provisions of food in the use of fruits and herbes without dressing or cookery were nothing near the truth of these various supplies that the weaknesse of nature brought upon us by sin now necessarily requires to support and uphold it Let the observation of the multiplicity of our wants in outward things and of endlesse labours and drudgery in the affaires of this life by occasion thereof be a meanes to put us in minde of sin which brought those evils upon us groaning not so under the burden of our manifold wants or of the labours that we are necessarily to undergo for the supplying of them as of sinne it selfe which is the cause of all Well the man and woman now see their nakednesse take notice then in the next place what meanes they seek out to cover it They have presently recourse to the next tree that hath the broadest leaves which they pluck and fasten together to make themselves aprons God is not in all their thoughts but when they had left him to embrace the creature to it they flie for help upon every occasion Whence 9 OBSERVE When men are once fallen off from God their nature thereby corrupted carries them strongly forwards to seek help from the creature Observe 9 THus Asa when his heart falls off from God as appears 2 Chron. 16.10 flies to Benhadad to help him against Baasha ver 2 3. and in his sicknesse to Physicians rather then to the Lord ver 12. Thus carnal men put confidence in chariots and horses Psal 20.7 in King Jareb Hos 5.13 and generally in wealth and riches Prov. 10.15 when any danger threatens them The reason whereof is evident 1. They are wholly carnal and sensual in their dispositions and therefore easily carried after sensual and carnal things 2. They cannot but be enemies to God from whom they are driven away by the guiltinesse of their own consciences as having no cause to depend on him whose yoke they have cast off and therefore have ground to expect no help from him to whom they resolve to do no service 3. And they are by the just judgement of God delivered over to abase themselves to vile things farre below themselves because they have not advanced God nor glorified him as God as they ought Let us the more carefully observe our own wayes and the inclinations of our own hearts that we may the better judge how they stand affected towards God For if we finde an aptnesse in them to close with the creatures upon all occasions flying to them in our feares waxing confident in our helpes which we have from them and full of cares when we are in danger to lose them and of grief when we are deprived of them these are arguments if not of our departing from God yet of much weaknesse in our dependance on him Wherefore let us 1. Bewaile our faultering with God and dishonouring him by leaning to beggerly base and unprofitable dependencies 2. Endeavour to bring our hearts to close more fully with him in faithful services firme dependance on his All sufficiency and faithful Promises addressing our selves to him in all our wants or dangers in frequent and fervent prayers thanksgivings upon all occasions and rejoycing in his goodnesse faithfulnesse and truth Now if we consider there were no persons in the world but Adam and Eve and withal that they were man and wife and consequently had lesse cause of shame in beholding one anothers nakednesse it may he wondred why they make such hardship to hide their shame from one anothers eye But we have cause to wonder much more that they have no apprehension of the Presence of that God to whom lay open not only the nakednesse of their bodies even when they were covered with those aprons of fig-leaves but withal the sinfulnesse and thereby the shame of their soules which they never labour to hide at all wherein the grossenesse of their folly appears in labouring to hide the lesse shame from men and leaving open the far greater shame unto the eyes of God Whence 10 OBSERVE Sin besots men and makes them fools Observe 10 SInne indeed in Scripture is every where termed folly and sinners consequently marked out by the name of fooles bruitish men Psal 92.6 Natural bruit beasts made to be taken 2 Pet. 2.12 walking in darknesse Eccl. 2.14 whose wisdom and foolishnesse in Gods that is in true account 1 Cor. 3.19 It must of necessity be so 1. Seeing such men are separated from God who is only the fountain of true wisdom and have cast away his Word which is the Oracle of true wisdom Jer. 8.9 And 2. Seeing God in the course of his justice then takes away that wisdom which they have when they use it not to glorifie God therewith as they ought See Rom. 1.22 28. only he leaves them wisdome to manage natural things for the furthering of the common good or to do mischief to themselves by being wise
it were executed by the hand of the children of Ammon 2 Sam. 12.9 Now we know it is the consent that makes the act of sin yea ever there where men proceed not to the act the very lusting after a woman makes one an adulterer in our Saviours judgement though he go no farther Mat. 5.28 so that an enticer of another to sin is guilty not only of the sinful motion of his own heart in resolving upon the evil but besides of that evil which he begets consent unto allowes and desires may take effect in another that acts the sin by his provocation and allurement Beware then of that dangerous employment to become a Solicitor or Factor in sin and tremble at the very motion of it and avoid carefully the society of such agents 1. Who carry the mark and character of Satan who is stiled by the name of the temper and is the father of all that walk in that way of seducing 2. Shew themselves much more dangerous enemies to man-kinde then murtherers who destroy only the body whereas these lay wait for the soul Prov. 22.25 3. Proclaime war against God whom they fight against not only by their own sinnes but much more by making a party against him by drawing as many as they can procure to be companions with them in their evils 4. And therefore are above others children of wrath reserved unto them by the just judgement of God in a double proportion according to the measure of their sinnes acted by themselves and furthered in other men by their procurement Let this Item be laid neere to heart by all Magistrates Ministers Parents Masters whose Laws Directions Counsels and Examples if they walk in ill ways have a strange influence into their inferiors to draw them unto wicked practices whereunto they are by nature it self too strongly inclinable It was too much that Adam endeavours to post off the sinne from himself and casts the blame of it upon his wife but see how far an heart once perverted may lead a man he falls in the next place upon God himself whom he makes if not a part yet at least an occasion of his sin Whence 5 OBSERVE It is usual with men when themselves have committed the sin to lay the blame of it in part even upon God himself Observe 5 THus Jonah in effect chargeth God with his disobedience in flying to Tarshish as if he had sent him upon a message that would disgrace both himself and him that sent him Jonah 4.2 As that idle servant pleads his Masters hardnesse in excuse of his idlenesse and unfaithfulnesse Mat. 25.24 Thuâ— do all they that for their ignorance plead want of parts of nature For their thefts or oppression necessity by the weaknesse of their estates greatnesse of their charge or the like For the neglect of spiritual duties multiplicity of secular employments for their disobedience the strictnesse of Gods Law as impossible to be kept Hence it is that Saint James well knowing this common disease wills us to take heed of charging God with our temptations to evil seeing we are drawn on thereunto by our own concupiscence Jam. 1.13 Now that which moves us to deal so injuriously with God himself is 1. A desire to justifie our selves which we can never do more fully then by casting the blame of the sin for which we should be censured upon God himselfe who should judge and punish it as Thamar stops Judahs mouth when he sentenced her to be burned for her adultery by charging him to be both the occasion and the Actor of that sin Gen. 38.26 2. There is in all men by nature an heart ill affected towards God the wisdom whereof is enmity against him Rom. 8.7 which makes us willing to pick any quarrel against him and to dishonour him upon the least pretence 3. It is Satans policy 1. To wrong God by making him the Author of evil and unjust in punishing that in men whereof the blame lies in part upon himselfe 2. To take off mens hearts from all endeavours and meanes of repentance by this colour of justifying themselves in their sins We cannot but take special notice in what manner Adam speaks of his wife in this place whom he imbraceth and acknowledgeth as a singular blessing bestowed on him by God in the former Chapter and here doth little lesse then reproachfully cast it in Gods teeth that instead of an helper he had given her unto him for a snare to beguile and entrap him as his words in this place do imply Whence 6. OBSERVE It is an usual practise with many men to cast Gods blessings in his teeth with discontent Observe 6 ZIpporah the wife of Moses calls circumcision a Sacrament of blood Exod. 4.25 See how the Isarelites quarrel at Moses whom God had sent to be their deliverer as one that was the occasion of encreasing their bondage Exod. 5.21 and how often do they wish themselves in Egypt againe when they were upon their voyage to Canaan murmur at Moses Exod. 14.11 and 16.3 and 17.3 Esteem Manna their food light bread and loath it Numb 11.6 Thus is it usual with men to murmur sometimes at the execution of Justice the dispensing of the word at the increase of people cheapnesse of provisions fruitfulnesse of their own wives and the like This comes to passe 1. Because many times common blessings suit not with mens private ends and desires so that we judge many things which are blessings in themselves to be crosses unto us 2. Because our unthankful hearts being not satisfied in all that they inordinately desire scorne that which they have as a trifle because it answers not to the full of what is desired Let not men think much of it if they be dealt withal as God himselfe is and have their kindnesse by unthankful men cast in their teeth nay many times be ill spoken of for doing good to others Seeing 1. The servant is not above his Master 2. Thanks from men are not or at least ought not to be the recompence which we ought to expect for doing good to others but the acceptance of our service by God who the lesse reward we have from men the more he enlargeth his own hand towards us if we continue constant in well doing in obedience to his will expecting approbation from God and not from men Adam indeed sinned in the highest degree in blaming God as the occasion of his sin wherewith he was charged yet it is true that the woman whom God gave him to be his helper became a snare unto him by entising him to sin but that was through his own folly who suffered himself to be seduced by her Whence 7 OBSERVE Men may easily by their own folly turn the means ordained by God for their good into snares for their destruction Observe 7 RIches are given by God as a blessing to us if we desire them inordinately delight in and love them depend on and trust in them they become a
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
expressed probably they were such as Satan had suggested unto her Cursed is the ground for thy sake The earth in general in which Adam was now to live being to be cast out of Paradise this curse upon the earth was the weakening of the fructifying power thereof as it is afterwards expressed and that for his sake that is both for his sin which made him unworthy of any blessing by any creature and for his punishment who was to be sustained by the fruits which the earth was to bring forth In sorrow shalt thou eate of it That is an hard labour causing wearinesse and grief thereby We see still a mixture of mercy with the judgement a curse with a promise annexed to it His labour should be hard but yet it should produce him meanes for the susteining of his life he should eat by his labour All the dayes of thy life To put thee in minde continually of thy sin and my justice yet even in this clause there is some comfort that those labours and sorrowes thereby shall determine with this â—ort life The first circumstance to be taken notice of in this censure is the Author of this curse upon the earth it proceeds as we see from the Decree of God himself Whence 1 OBSERVE The curse as well as the blessing upon all creatures proceeds from the Will and Decree of God alone Observe 1 THerefore he denounceth the one and promiseth the other Deut. 28. Lev. 26. he makes barren lands fruitful and fruitful lands barren Psal 107.33 34. Bozrah shall be a desolation if God swear it Jer. 49.13 Nay according to his will both the bodies and soules of men are either barren or fruitful Numb 5.27 Isa 29.14 Reason 1. It can be no otherwise seeing in him all things consist Col. 1.17 and have their being Act. 17.28 2. And it is fit it should be so that all men might feare before him Jerem. 5.24 depend on him Jer. 14.22 and praise him alone Psal 107.32 33 34. 3. And it is every way best for us who know that God judgeth righteously Psal 67.4 and that those that feare him shall want no good thing Psal 84.1 First let us learne when we want any needful blessing or feare any curse upon the earth or other creatures upon our own persons our bodies or souls to look up unto him who worketh all things according to the counsel of his own will And 1. Walk uprightly before him which interests us in all his blessings Psal 84.11 2. Pray to him upon all occasions Phil. 4.6 Secondly if we enjoy any good by any creature if our grounds be fruitful our flocks our wives if we our selves be fruitful in holinesse let us acknowledge all to him with thankfulnesse that bestowes all out of his own bounty This curse of God upon the earth is for Adams sake that is both for his sinne and for his punishment so that we see not only from whom but for what the curse comes upon the creatures Whence 2 OBSERVE It is our own sinne that brings the curse of God upon all that we enjoy Observe 2 FOr sin a fruitful land is turned into barrennesse Psal 107.24 Lev. 26. Dâ—ut 28. and by sin only we keep off good things from us Jer. 5.25 Reason 1. Gods mercies are over all his works Psal 145.9 and his hand in it self is not shortened Isa 59.1 neither is there any thing that he hates but sin or for sin Psal 5.4 5. 2. And it is fit that God should so shew his detestation of sin by manifesting his wrath every way against such as provoke him thereby as he did in the destruction of Sodom and Gomorrah and upon his own land see Deut. 29.23 25. 3. Those things which wicked men enjoy are usually defiled by them being made instruments to the fulfilling of their lusts and consequently are fit to be partakers of the plague as they are defiled with the sinne Let it work our hearts to the detestation and abhorring of sinne with which we see God to be so highly displeased even God the faithful Creator 1 Pet. 4.14 that haâ—eth nothing that he hath made but as out of his overflowing bounty he created all things and delighted in them when he had made them Gen. 1.31 so he cherisheth them still who consequently must needs be provoked in a very high degree when he turnes to hate his own works and to curse what he â—ath blessed as he dealt with the whole old world Gen. 6.6 7. and with his owne people Jer. 11.17 and out of that detestation of sin let it be our care and endeavour to break off all sinful courses to avoid any famillarity with those that are defiled in them yea to hate the very garment spotted with the flesh and if we have any delight in the fruitfulnesse of our grounds encrease of our flocks towardlinesse of our children and desire the prospering of any thing that we have let us be careful to remove sin far from our dwellings lest it bring in such a curse upon all that we have as is described Zech. 5.4 The curse that God layes is upon the whole earth that vast body that man can hardly measure much lesse can command upon this whole earth God exerciseth his Authority Whence 3 OBSERVE The greatest of all creatures are under Gods command Observe 3 THe Earth and Heavens are his servants Psal 119.91 the sea Prov. 8.29 Job 38.10 11. how much more the greatest amongst the sons of men even Kings themselves whom he commands Psal 105.15 yea rules their very hearts Prov. 21.1 Reason 1. They are all creatures Jer. 14.22 even the work of his hand Job 34.19 2. He could not otherwise be an absolute Lord over all Psal 103.19 if any creature were out of his command Let no man feare any creature Psal 46.2 3. Isa 51.12 13. but God alone Jer. 5.22 and trust in him alone Psal 146.3 6. and obey his voice whom the windes and sea obey This curse which God here layes upon the earth as it was occasioned by Adams sinne so it was not the least part of his punishment for whose relief and comfort that fruitfulnesse was bestowed on the earth at the first by Gods blessing upon it Whence 4. OBSERVE The curse of God upon the creatures is a part of mans punishment Observe 4 THus God threatens it shal be Lev. 26.18 19 20. all Pharaohs house is smitten for Pharaohs sake Gen. 12.17 The plagues upon the waters of Egypt destroying of the corn vines and other fruits murrain amongst their cattel and death of all their first-born we know were the plagues that God brought on Pharaoh and his people for hardning their hearts against him The reasons 1. We have interest in them so that their destruction is our losse 2. Our subsistence is by them so that to lose them is to lose the meanes by which our lives should be supported Let such chastisements as light upon us in the fruits of the earth the
my mother and my sister Job 17.14 Reason 1. To humble us Gen. 18.27 2. To magnifie Gods mercy in abasing himself to look on such vile wretches see Psal 113.6 7 8. to give his Sonne for them to advance dust and ashes to such a glorious condition as the Apostle describes Cor. 15.42 43 49. 3. To move us to long for heaven see 2 Cor. 5.1 2. First It reproves all that glory in Beauty or Ability or bestow all their care and labour in making provisions for the body by costly clothing delicate feeding sumptuous building and in the mean time leave the soul empty and naked discovering therein 1. Their earthly mindes Phil. 3.19 2. And grosse folly Psal 49.13 3. Joyned with some impiety in glorying in that wherein God especially labours to abase them Secondly let it move us to cease from our cares of providing for these earthly tabernacles and to bestow our labours for the supplying and adorning of the soule As 1. More immediately given by God 2. Carrying the most lively character of his Image 3. More capable in it self of true beauty 4. Yet most deformed by sinne 5. Consequently requing most care and labour to repaire and restore it unto that condition in which it was created To which purpose endeavour to enrich that with knowledge Psal 1.9 adorne it with humility 1 Pet. 3.4 establish it in faith Heb. 13.9 Now in that God who threatened death to our first Parents in the day wherein they should eate of the forbidden fruit yet suspends the execution thereof till a longer time though the weaknesse and infirmities of nature which before their fall they were not subject unto seized on them at present we may from thence 7 OBSERVE The disposing of mans life is in Gods hand Observe 7 WHich God chalengeth to himself Deut 32.39 David acknowledgeth Psal 3.15 Daniel testifies to Belshazzar Dan. 5.23 and is clearly manifested by all experience Psal 104.29 so that it is not in the power of men to cut it off at their pleasure 1 Kings 19. Dan. 3.27 and 6.22 though God use them to that end somtimes as his executioners Psal 17.13 14. Reason 1. He gives it Psal 104.30 Job 33.4 no reason then that any creature should make his gift void 2. And he can preserve it see Isa 54.16 3. To have power of life and death belongs to the highest Authority which is founded in God alone see John 19.10 11. that all men might feare before him First let it arme us against the threats and violence of wicked men who 1. Cannot shorten our life one day see Luke 13.32 2. Nor till we have served our time Acts 13.36 and finished our course 2 Tim. 4.7 3. And then shall but make us the sooner possessours of our reward Secondly depend upon God for our lives 1. Seek them at Gods hand with Hezekiah Isa 38 3. with David Psal 102.24 and Jonah and depend not on meanes with Asa 2 Chron. 16.11 12. 2. Blesse him for them Isa 38.20 3. And serve him with them living to him and not to our selves 2 Cor. 5.15 The decree of God for mans dissolution is clearly expressed the time when this shall be God keeps in his own breast that is not expressed at all Whence 8 OBSERVE Though death be certain to all men yet the time of death is uncertain Observe 8 NOt in respect of God who numbers every mans days out unto us Luk 12 19. as appears not only by extraordinary judgements that fell upon Dathan Uzzah Ananias c. but in the ordinary course of Providence Reason 1. That men might not be hardened in sin as usually they are when judgement is deferred Eccl. 8.11 but walk in fear as being not assured of life for one moment of an houre 2. To be assured of the terme of life would not profit us any way either to prevent death which is certainly determined or to further repentance which that blasphemous thief upon the Crosse found no place for though he saw death before him Luke 23.39 It is true notwithstanding that God extraordinarily may reveale unto men before-hand the time of their death or removal from hence as in Aarons and Moses case Numb 20.26 Deut. 32.49 and Elijahs 2 Kings 2.3 5. and Hezekiahs 2 Kings 20.6 but that is not usual Let it move all to stand loose from the world in which they have no assurance to continue one moment to have our lamps alwayes burning with the five wise Virgins Mat. 25.7 to make sure of Christ and Heaven to be alwayes well-doing that our Master may finde us so whensoever he comes Mat. 24.46 47. for feare of the danger threatened ver 50 51. But it is worth our observing that God together with the sentence which he pronounceth against man withal manifests the equity of it that he doth man no wrong since he leaves him in no worse condition then he was at first resolving him into dust that was but dust Whence 9 OBSERVE The judgements of God are just and equal all of them in all things Observe 9 AS Moses professeth Deut. 32.4 and Job acknowledgeth Job 1.21 and 2.10 and David Psal 119.75 128. though many times we see not how see Jer. 12.1 which notwithstanding God reveales unto his servants as he did to Abraham in the destruction of Sodom Gen. 18.32 Reason 1. He cannot wrong his own creatures no more then the Potter can the clay nay much lesse 2. His Nature will not suffer him to do otherwise he that is God must necessarily do good Psal 119.68 out of the Lords mouth proceeds not good and evil Lam. 3.38 3. Nor the respect to his owne honour magnified as well in his justice Psal 64.8 9. as in his mercy and truth 4. It would otherwise discourage his own servants see Mat. 25.24 25. as the opinion of Gods favouring of the wicked and afflicting his own servants had almost discouraged David Psal 73.13 14. Let it cease our murmurings against Gods administrations towards our selves or others to which our corrupt nature easily inclines Psal 73.3 against which the Psalmist gives a special Caveat Psal 37.1 and justifies God in all his wayes in which he is righteous Psal 145.17 To this purpose 1. Let us lay that before us as a principle unquestionable with the Prophet Jer. 12.1 2. That we may see and so beare witnesse to that justice of God 1. Confider that God may charge the best of his servants with folly see Psal 130.3 and 143.2 2. To satisfie us concerning the seeming prosperity of the wicked Consider 1. What they enjoy 1. Only outward things neither grace nor glory which are the godlies portion Psal 84.11 2. And those unto their own hurt Eccl. 5.13 so that a little that a righteous man hath is better then the riches of many wicked Psal 37.16 3. That also oftentimes to their destruction at the last Prov. 1.32 for which purpose God advanceth them Psal 73.18 whereas good mens afflictions turne to their good