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
Established and upheld Psal 51.12 and by the power whereof we must mortifie the deeds of the flesh Rom. 8.13 And where the power of that Spirit is wanting there the Word is a dead letter the Sacraments dead Elements and we dead Creatures It is the Spirit that giveth life 2 Cor. 3.6 and quickens Joh. 6.63 2. Let us ascribe all unto the Spirit that we receive from God whether it be in the works of Nature or Grace whatsoever be the means or instruments the shape of our bodies the abilities of our minds much more all spiritual graces as Knowledge Faith Holinesse and the like which are all the effects of the Spirit which worketh all in all 1 Cor. 12.8 9 11. Grieve not then that Spirit Ephes 4.30 Resist it not Act. 7.51 but walk in it Gal. 5.16 The darknesse then which was upon the face of the deep did not hide this rude masse from the eyes of God the Spirit notwithstanding that darknesse came down upon it or hovered over it and so was present there notwithstanding the very darknesse it self Whence 6. Observe The Spirit of God is present every where yea even in the middest of the greatest darknesse Observ 6 UNto God the darknesse is as the noon-day Psal 139.11 12. The Land of darknesse that is the state of the dead Job 10.21 and Hell the Kingdom of darknesse these are naked before him and have no covering nay the very conscience of a man in lightened by the Spirit is a light in the most secret closet of the he rt searching and discovering the very hidden parts of the belly saith Solomon Prov. 20.27 Reason 1. God himself is light 1 Joh. 1.5 and consequently there can be no darkness to him as there is none in him 2. And it must be so that the Judge of all the World may do right judging the very secrets of men Rom. 2.16 Let all men then tremble and fear before him even in their secret places nay in the very secret thoughts of their hearts which he knowes afar off Psal 139.20 whose eyes run to and fro through the whole earth 2 Chro. 16.9 and searching the very reins Jer. 11.20 much more observing the wayes of men and their works though done in the most secret corners which he shall one day bring to light even the most hidden things of darknesse and make manifest even the very counsels of mens hearts 1 Cor. 4.5 The manner of this work of the Spirit followes in the next place It is said to move or hover upon the face of the deep Thus the Holy Ghost is pleased to stoop to mens weak capacity to speak to men in the phrase and expressions of men rather shadowing out unto us than opening the manner of that Wonderfull and secret work which when all is done can neither be Expressed nor Comprehended by us as it is Only we must suppose that by the expressing of it in such an obscure form there is implyed both a secret and yet withall an effectual working of the Spirit upon that unformed and rude mass to bring it into those various shapes and forms of severall kinds of Creatures which we do now behold Whence 7. Observe The Way of Gods Working is secret and undiscernable though the effect when it is wrought be manifest Observ 7 THe Apostle tells us that Gods wayes are past finding out Rom. 11.33 The word in the Original hath very great force and signifies that God leaves no print of his steps behind him by which men might trace him out in his goings Job tells us that one cannot behold him though he work fast by us upon the right or left hand Job 23.9 As we cannot behold the Workman so we cannot the manner how he works neither without us we know not how the corn growes though we can sâ—e that it is grown Mark 4.27 nor how the wind blowes John 3.8 although we hear the sound of it nor how the clouds are balanced and the like Job 37.16 Nor in our own bodies the Mother knowes not how the child is fashioned in her womb Eccles 11.5 nor any man how his meat nourisheth and quickens him nor so much as how his cloathes keep him warm when the South wind blowes Job 37.7 Reason 1. That we might admire God the more in all his waies and be the more abased in our selves by the consideration of our own ignorance 2. The work it self is sufficient to discover unto us God himself and to direct us in our duties though we know not how it is wrought Let it silence our carnal reason in enquiring curiously into that which God hath purposely hidden from our eyes that we might be sensible of our own weaknesse that cannot understand the wayes of God in those works that we behold with our eyes It is true indeed that the works of God Are and Ought to be sought out of those that fear him Psal 111.2 but that which they search out in them is the manifestation of his power Wisdom Psal 104.24 Loving kindnesse Psal 107.43 Righteousnesse and Holinesse Psal 145.17 that we might honour fear and trust in him As for the manner of his working we are at present unable to comprehend it nor could profit by it if we knew it We cannot but take notice of the degrees by which the Creatures were brought on to perfection First they were nothing at all next they are a rude lump Lastly the Spirit moves upon them and by degrees gives them their several shapes and natures which now they have Whence 8. Observe All Creatures are perfect by degrees AS they were in their first Creation so are they much more in their successive generation Man himself hath his body fashioned in time Psal 139.16 And experience shewes us that Corn growes up first into a blade then to an ear and at last comes to be ripe corn Mark 4.28 Reason 1. That we might the more easily take notice of Gods workmanship upon and in them For we are not able to observe those things that are done in an Instant 2. Because if all things were made perfect at the first Perfection might be conceived to be natural to them if they received that together with their being Let it quiet all our hearts in observing the work of grace which is wrought in them Let us take notice of our present infirmities with the Apostle 1 Cor. 13.9 yea be sensible of them and groan under them Rom. 7.24 striving earnestly to a farther degree of perfection Phil. 3.12 Heb. 6.1 but without murmuring at our present condition or despairing of attaining to farther perfection having Gods promise to perfect that which is begun in us Phil. 1.6 Eph. 5.27 Although at present he think fit to leave us in much weaknesse and wants many wayes and that 1. To humble our hearts and keep them low 2. To quicken us both to fervent prayers and constant endeavours to attain what we want 3. To manifest our Faith and dependance on Gods Povver
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
at the hurt which men and Serpents either do unto or receive one from the other Because this combate is not said to fall out between the Serpent and all men in general but between him and the womans seed by which as we shall see hereafter is meant both Christ and the holy seed such as are members of him So that in this expression the Lord representing especially the combate between Christ and Satan thinks fit to borrow a metaphor from the fight between men and Serpents Shadowing out Satan under the name of the Serpent and the combate between Christ and him under the fimilitude of the Serpents fight And I will put enmity That is deadly and irreconcileable hatred which God is said to put between them partly by decreeing and permitting the hatred of Satan and his instruments against the godly and partly by infusing into the hearts of the holy seed a perfect detestation and hatred of Satan and all his followers Thus because familiarity between Satan and the woman had given him advantage to seduce and deceive her to her own destruction God to prevent that mischief for time to come so stirs up the spirit both of her and her seed against him hereafter that she should hate him as unfeignedly as he hated her so that she should henceforth avoid him and hearken no more unto his counsel This work God takes into his own hand as is implied in those words I will put c. that from thenceforth mans estate might stand firme when it should not be in his power to do what he would as it was before seeing when he had power in his own hand either to stand or fall he was quickly and easily overthrown But God should reserve the power in his own hand to settle him in such a condition that man should not be able to alter if he would Between thee and the woman We have here three paires of combatants matched in opposition one against the other The first the Serpent against the woman The second the Serpents seed against the seed of the woman The third paire are the Captaines on both sides Christ and Satan Wherof the first begin the second continue and the third end the quarrel The beginning is in hatred and enmity the continuance in fighting and wounding and the end in the final conquest of Satan who began the quarrel Now the putting of this enmity between man and Satan is both a part of Gods curse upon him and withal not the least but the greatest portion of the blessing promised to man Of Satans curse that he should be alwayes kicking against the pricks hating and persecuting the womans seed without cause to his own destruction at the last And of mans blessing whose safety and duty is to hate Satan with a perfect hatred whereby though he be not wholly freed from yet he is the lesse endangered by his snares especially seeing he resists in a sort by Gods power and not by his own for so much seemes to be implied in that phrase I will put enmity As if God had said It shall be no longer in mans choice to accord with Satan or to hate him but I will so guide and over-rule his heart by my spirit that he shall persist constantly in this hatred and warre against him till that enemy be troden under his feet Thus God seeing how soon man had wasted that stock of grace that he had put into his hand resolves to provide better for him in time to come and to keep his heart and will in his own hand guiding it by his own Spirit that he might not hazard his estate any more nor be cheated of it by Satan any more as he had been So that in mans restitution after his fall his state was indeed impaired in respect of the perfection of it in this present life for he must be bruised in the heele by divers temptations and slips into sin thereby but is much bettered in respect of the firmnesse of it as God implies in that promise Jer. 32.40 It may be demanded why the woman only is mentioned in taking up this enmity against Satan whereas the promise belongs as well and equally to the man But it seemes to be done upon a double ground First that the promise might be the firmer for if Satan could not prevaile against the woman being the weaker vessel it was very unlikely that he should prevaile against the man which was the stronger It may be withal that God mentions the woman because she was the first in the transgression and besides the seducer of her own husband Now if God would pardon the woman much more might the man assure himself of the recovery of his favour whose sin admitted the more excuse because he was drawn in by the example and allurement of his wife Another ground upon which God mentions the woman and not the man may be upon two other respects either because she most needed comfort that had most cause to be humbled Or rather because the seed mentioned afterwards which was to continue the war and at last to obtaine the conquest over Satan must specially be meant of Christ who was made of a woman Gal. 4.4 and not immediately of man wherefore because he was more properly the seed of the woman then of the man it was more fit to call him her seed then the seed of the man And between thy seed Seed signifies properly that in any creature by which the kinde thereof is propagated here and in many other places of Scripture it signifies persons begotten and propagated of that seed So that the womans seed are her children the men and women that were to come and be begotten of her body Now though Satan to speak properly can have no such seed that is can have none that come of him by natural generation of which spirits are altogether uncapable yet because the rest of the devils are of the same nature with their Prince and all wicked men that are corrupted by him are of the same disposition beare his image and resemble him as children usually do their parents therefore all wicked men and the rest of the devils are called his seed by this name wicked men are called 1 Joh. 3.10 seeing they are of him as our Saviour speaks John 8.44 not by natural but by spiritual generation that is by receiving such false principles as Satan infuseth into their hearts by which they become like him in affection and disposition and serve him as a child doth a parent Mal. 1.6 And her seed Not all that are so by natural generation but such as are her seed according to the spirit as well as according to the flesh And they onely are called her seed because the rest degenerating are no better then bastards and the seed of Satan By this seed of the woman then we are to understand the whole body of the Church whereof Christ is the head who is principally intended in this name as
appeares by the next clause when it is said It shall bruise in the singular number meaning principally Christ whose work it is properly to subdue Satan and together with him and by his power all such as being renued after his image are by the spirit ingraffed into his body That Christ should be called the womans seed we need not wonder seeing he took the substance of his flesh of her body and was made immediately only of a woman and not of a man It shall bruise thy head That is that seed of the woman he meanes Christ principally who also shall do it by his own power although it be true that by the power of Christ the godly overcome the wicked one 1 Joh. 2.13 Rev. 12.11 But to speak truly the whole body of the Church whereof Christ is head may be said to do that which is done by Christ if we look on the Church as united into one body with Christ as the acts of any member of the body are ascribed to the person as that which is done by the hand of any man is said to be done by the men As for the word Shuph here used in the original which we render Bruise we finde it besides this place no where in Scripture save only Job 9.17 here we have it twice but in the first place it imports only wounding seeing it lights only on the heele which is far from any vital part in the later clause it implies crushing to pieces as lighting upon the head which is the fountaine of life by the crushing whereof must needs follow the total and final destroying of Satan and all his might And thou shalt bruise his heele The heele we know is the lowest and basest part of the body the wounds whereof endanger not the life at all By Christs heele then may be meant both the humane nature of Christ which is the lower and baser part of his person in which Satan bruised him when after many outward troubles in the dayes of his flesh he brought him by his wicked instruments at length to the death of the crosse And withal we may take in all the faithful which are members of Christ who are divers wayes bruised by Satan and Christ in them who in their afflictions are said to fill up the sufferings of Christ Col. 1.24 sometimes by persecutions and outward afflictions sometimes by inward temptations whereby though Satan canst not prevaile against that life of grace by which they live spiritually seeing that life is hid with Christ in God Col. 3.3 notwithstanding he divers wayes wounds and afflicts their foules by alluring and prevailing to draw them by his wiles into divers sins which causeth in them afterwards much unquietnesse and affliction of spirit That in this curse pronounced by God against Satan is involved the gracious Promise of the restitution not only of our first Parents whom the devil had thus beguiled but of their holy seed also is evident and is so farre acknowledged that those words are taken to be the first Catechisme of the Patriarchs containing the principal grounds of Religion which were afterwards more fully opened by the Prophets This Promise in the first clause of it seemes to be directed to our first Parents especially in which God assures them and threatens Satan that this folle of theirs should prove no thorough conquest But though Satan seemed to have prevailed with them to take part with him against God yet God would so far open their eyes and prevaile upon their hearts that they should cast off his yoke hate him and fight against him and by the Power of Christ their Head subdue and conquer him at the last The Promise of the recovery of mankinde out of Satans bondage and from under Gods curse containes in it these principal heads all of them expressed or implied in those few words being so many grounds of our faith 1. That Gods Promise of grace is every way free not solicited by Adam and much lesse deserved as being made unto him now when he had offended God in the highest degree and stood in enmity against him and therefore must needs proceed from Gods free Will 2. That it is certain and infallible as depending not upon mans will but upon Gods who speaks not doubtfully or conditionally but positively and peremptorily that he will do it himselfe 3. That it shall be constant and unchangeable the inward hatred and outward warres between Satan and the holy seed shall not cease till they end at last in Satans total and final ruine 4. That it shall not extend to all the seed of the woman according to the flesh but to some that are chosen out of her seed For some of them shall joyne with Satan against their owne brethren 5. The effect of this gracious promise shall be the sanctifying of their hearts whom God will save manifested in the hatred of Satan and all his wayes which though they had formerly embraced yet now they should abhor 6. This work of Sanctification shall not be wrought upon them as a Statuary fashions a stone into an image but God shall make use of their wills and affections to stirre them up and to set them against Satan as this word Enmity necessarily implies 7. Those affections shall not be smothered and concealed in the inward motions of the heart but shall outwardly manifest themselves in serious endeavours for the opposing of Satan and his power as the war here mentioned and intimated by the wounds on both sides necessarily supposeth 8. The work of Sanctification though it shall be infallible and unchangeable yet shall be imperfect as is implied in the bruises which the godly shall receive by Satans hand not only by outward afflictions but by inward temptations which shall wound their soules by drawing them into divers sins all implied in that phrase of bruising the heele 9. Those wounds which they receive at Satans hands shall not be deadly nor quench the life of grace which the devil shall not be able to destroy as is intimated in that part of the body which shall be wounded which is the heele farre enough from any vital part 10. The Author of this work of sanctification shall not be themselves but God by his Spirit For it is he that shall put enmity into their hearts against Satan and his seede as the words import 11. This work of Sanctification by the Spirit shall be established by their union with Christ their Head with whom they shall be joyned into one body as is implied when Christ and his members are termed one seed 12. By vertue of this union the holy seed shall have an interest in and a title to all that Christ works For so in effect Christs victory over Satan is called their victory when it is said the seed of the woman shall bruise the Serpents head that is Christ and his members shall do it 13. For the making way to this union and communion between Christ and his members
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
infinite Mercy and Justice in bestowing or taking away those useful Creatures without which we cannot subsist that we may receive them as a gift from Gods Hand with all thankfulnesse and use them with all moderation and sobriety unto the Glorie of his Name who both made them and bestowed them upon us These plants and herbs God commands to spring out of the Earth which yields them the substance of that Body which they have and nourishment by which they are maintained Whence 3. Observe The substance of all Trees and Plants is from the Earth Observ 3 GOd brings food out of the earth saith the Prophet David Psal 14.104 and our Saviour himself tells us that the earth brings forth fruit out of her self Mark 4.28 Let us then behold and admire the wonderfull power of that God who out of the same masse of the Earth is able to produce such infinite variety of Creatures so far different one from another in Shape Nature and Use so many comely proportions out of such a rude lump so many various Smells and Tastes out of that which of it self hath neither Taste nor Sent at all Nay life it self out of that which is wholly without life as the Earth is which notwithstanding yieldeth such variety of sundry sorts of living Herbs and Plants which may occasion us farther to 4. Observe God can and usually doth draw Life out of Death it self Observ 4 THis he manifested That he was able to do in that vision of the Dry bones representing the state of his own people Ezek. 37.10 This he doth in the whole course of nature All seeds dye before they be quickened as the Apostle tells us 1 Cor. 15.36 Yea our own bodies are nourished by dead food and receive Life and strength thereby Reason 1. God can do it who is the Life and hath Life both In and Of Himself Joh. 5.26 and therefore can quicken the dead vers 21. 2. And it is fit he should do it for his own honour that he may be the more wonderful and admired of all men in all his wayes and works Let it strengthen our faith when in our own judgment we seem to be in a dead condition as feeling in our selves no power of Grace no Life the Spirit of God that quickned us when we were dead in trespasses and sins Ephes 2.1 both can and will certainly recover us out of that seeming deadnesse of our hearts that sicknesse is but like unto Lazarus his short death only for Gods further glory Ioh. 11.4 And let it encourage us to expect the resurrection of our bodies with holy Job Chap. 19.26 by the power of him that quickeneth the dead Rom. 4.17 whereof the ordinary course of natural effects give evident testimony as the Apostle proves at large 1 Cor. 15. We see besides that God takes further order that these herbs and plants should every one of them have seed in it self by which though they perish daily yet the Kinds of every one of them might be preserved lest the Creatures should in time be utterly destroyed Whence 5. Observe God provides for all his Creatures that though they decay daily yet they shall not wholly perish Observ 5 ALl Creatures that are nourished waste every moment but God hath provided them food by which they are repaired and kept alive and when they dye and perish in their own bodies yet he hath ordained that by propagation they should be renewed in their kinds Psal 104.30 This continual decay and change God hath in his Wisdom decreed 1. To shew his own unchangeable continuance by the mutability of the Creature Heb. 1.11 12. 2. To quicken us to a longing desire after heaven where all things are durable and constant whereas here below they are subject to change every moment He hath likewise decreed the renewing of the face of the Earth Partly to shew himself a faithful Creator And partly to preserve his own works to be monuments of his Goodnesse Wisdom and Power Let Gods example teach us to extend our care to make provision for Posterity not only in our own Children in whom every man desires to continue his name and in furnishing our own store with continual supplyes although God is pleased to make use of such private respects for the preservation of Community but in General to provide for posterity that is to come after that we may leave all things and deliver them over into the hand of succeeding ages in as good estate as we found them since we cannot but acknowledge that God hath as it were put his stock into our hands not to waste and consume it but to manage it discreetly for our own use and necessary preservation and to deliver it over to our Successours for the same end God we see not only provides for the perpetuation of the Creature by successive Propagation but besides that the nature of every Creature might continue the same without change takes order that the Seed of every plant may be according to the kind of the plant that yeelds it Whence 6. Observe Fruits ought to do and certainly Will resemble the Nature of the Stock of which they come Observ 6 EIther Good or Evil according to the Tree or plants on which they grow Matth. 12.33 so that men gather not grapes of thorns nor figs of thistles Matth. 7.16 And this seems to be thus ordered by the Wisdom of God 1. For our sakes that we might more fully and perfectly know the kinds and natures of things which are manifested by the fruits which they produce And 2. for the manifesting of his Truth who desires that every thing should appear as it is seeing He himself is as He appears 1. Let good men then endeavour to shew forth the renewing of their nature by the works of the Spirit and not of the flesh that men may know and approve of them by their fruits and for them glorific God Matth. 5.16 lest they otherwise dishonour God scandalize Religion and corrupt others by their ill examples which men readily take up when they have the countenance of any godly mans failing to cloak the evils of their wayes 2. Let all men abhor all hypocrisie 1. As being in it self unnatural 2. Extreamly dishonourable both to God and to Religion 3. Dangerous to others when they are graves that appear not Luk. 11.44 4. Damnable to our selves seeing we cannot be hid from him that seeth in secret and knowes our thoughts afar off Psal 139.2 or left unpunished by him who being a God of Truth must necessarily pour out his wrath upon all false dissemblers VERSE 14. LEt there be Lights in the Firmament They that conceive that the Sun Moon and Stars were made the First day because otherwise there could have been no distinction of Day and Night as we see there was and thereupon conceive that in these verses there is related only the fixing of them to their places it seems never well considered the letter of the Text.
bodies and spirits 2. In divers parts of the Earth to temperate the Ayre which is inflamed there by the extream heat of the Sunne 3. To make way for the falling of those sweet and comfortable dewes by which the Earth especially in those hot countreys is much refreshed 4. And to manifest by experience the comfortablenesse of the Light by interrupting and cutting it off daily by the darknesse of the night and so discovering the comfortablenesse of the presence of that glorious Creature by the terrours occasioned by the absence thereof Let no man in Use confound those things which God hath severed in nature by turning day into night and night into day shutting and closing their eyes against the Light of the day by unseasonable sleeping and opening them to the darknesse of the night using the day for their rest and the night for their sports and pastimes surfeiting and drunkennesse chambering and wantonesse a Custom though sometimes countenanced by great examples yet in true estimation preposterous and every way unprofitable and commonly by experience found to be as much prejudiciall to health as it is undoubtedly crosse to Nature The next use of these Lights is to be for signs or Indications of events which are to follow as natural causes are Prognostickes oftentimes of their effects to ensue now seeing God hath among therest appointed them for this end we by warrant may 6. Observ It is not unlawfull by the Stars and Planets to guesse at some events that are to follow Observ 6 WHether certain and infallible as Summer and Winter which God himself hath promised shall never cease Gen. 8.22 And which we constantly and upon good ground expect according to the Revolutions of those heavenly bodies or probably onely as Heat Cold Rain Drout whereof there may be some sleight guesses by the conjunction of those Celestial bodies but more probable conjectures when the effects themselves begin to appear as rain in the skie which is lowring red which our Saviour himself allowes to be a sign of Rain presently to follow Math 16.3 Onely we must take heed that we ground no more but conjecture upon such signs as these Nay beyond all this as we have already intimated although these general Causes work very uncertainly upon things here below yet the conjunctions of the Planets especially in Eclipses though they point not out the particular events to follow in the Persons Places Times Measure and Manner thereof yet they may not unprofitably stir us up to the expectation of some observable events to ensue which experience shewes us to fall out accordingly sometimes Let no man upon this ground undertake by the observation of those Celestiall bodies to guesse at the knowledge of such future events as they were never appointed for neither in their own Nature can foreshew as the disposition of mens minds successe of their affaires Length of their lives kinds of their death Mutations and Periods of Kingdomes and Cities and the like Curiosities which are condemned by God Isa 47.13 and unprofitable to men to busie their heads about seeing Constellations have their operations in such events only as general causes which effect nothing farther then they are seconded by the more immediate working of particular causes 2. The nature of many of them is rather guessed at than distinctly known and consequently our guesse at their operations must needs be very uncertain 3. If their Nature could be fully known yet the Impediments of their Operations partly by the frequent failing of Particular and Immediate causes and partly by the different disposition of the Subjects on which they work are so many that the effect hath an exceeding uncertain dependance on them which the frequent failings of the predictions grounded thereupon doth evidently discover A Third Use of these Lights and Celestial bodies is for the determining of Seasons by which the labours of men and their affaires are directed Thus we see what a stroke God hath by the Influence of these heavenly bodies on things below in all the affaires of men VVhence 7. Observe All especially the chief of the affaires of men are ordered and directed by God himself from heaven FAring and Harvest have their dependance on the Spring Summer and Autumn included under the names of Summer and Wanter Gen. 8.22 all of them appointed by God in their seasons by the Motions of the Celestial bodies The light of the day sets men on work Psal 104.23 then comes the Night when no man can work Joh. 9.4 Fair weather invites men to labour abroad the Snow and Rain seal up their hands Job 37.7 and confine them to their houses Nay much more is the successe and prospering of all mens labours from heaven From thence they are prospered Deut. 28.12 Mal. 3.10 or blasted Deut. 28.23 24. Hag. 1.10 So that Good and Evil are dispensed as it were out of his storehouse that men may know his work Job 37.7 Let all men then have their dependance upon God who onely Ruleth and disposeth of the Heavens Stars yea of the Clouds that let down the rain on the Earth which are turned about by his counsel to do whatsoever he commands whether in Mercy or Judgment Job 37.12 13. He must hear the Heavens and the Heavens the Earth and the Earth the Corn and Wine Hos 2.22 Let us then pray to him 1 King 8.35 as Elijah did 1 King 18.42 Fear him Jer. 5.22 and behold his Metcy or Judgment in all these dispensations Job 37.13 that our hearts may be sometimes quickned to thankfulnesse and at other times be humbled before him The last Use of the Lights is for dayes and years that is for Computation of Times without which neither could we well either give directions for things to come nor take account of things past without such a means of computing Times which must needs cause great Confusion in all mens affaires So that amongst divers blessings which we enjoy from God this rule for the computation of Times is not to be accounted the least VERSE 15. TO give light And not only to have it in themselves Now under this name of Light is included that secret and effectual Influence which those Celestial bodies cast out with their Light upon things here below to make all things fruitful and to cherish the Creatures Upon the Earth Which hath neither light nor life in it self but that which it borrowes from above It is not amongst the least of Gods Wonders that these Celestial bodies should cast out their light and influence at such an incredible distance as we shall see anon Now this Light and Influence which they convey unto the Earth although it be especially serviceable to men yet we find by experience to be a singular benefit to the rest of the Creatures or at least to the most of them We cannot but take notice that this Light which God hath now planted in the Sun was notwithstanding Created before it that it might be the more evident
with Him And let it not discourage us that the work goes so slowly on and receives many interruptions God is pleased to make us sensible of the difficulty of the work that when it is perfected as it shall be hereafter we might not onely honour him Alone but withal Honour him as a God able to do all things even those which surmount our hope and expectation 2. Let all that are Godly imitate God striving earnestly to go on to perfection both in knowledge Heb. 6.17 and in every Grace 2 Pet. 1.5.6 For which end God hath furnished us with sufficient means 2 Tim. 3.17 Even that we might be perfect in our measure As our heavenly Father is perfect Matth. 5.48 How God by gathering the waters into their Channels had drained the Earth and made it habitable and presently furnished it with herbs and plants as soon as it was capable of them we have seen already In like manner he deales with the waters as soon as he hath gathered them together he takes order that they also shall be furnished with their Inhabitants Whence 2. Observe God leaves nothing Empty that he hath made but furnisheth all with his Store and riches Observ 2 THus when he had created the Heavens he furnished them with stars the Ayre with Birds the waters with Fishes and the Earth first with herbs and Plants and afterwards with beasts and men so that the Earth is full of his riches and so is the wide Sea Psal 104.24 25. The reason whereof is thereby to manifest both his All-sufficiency and withal the riches of his bounty 1. And will God then leave his Children empty the vessells which he hath formed for himself will God stock the whole world and not stock his own Garden hath God given his children hearts capable of Grace and will he leave them barrain and empty of Grace Surely the time will come shortly that every vessell shall be filled and in the mean time we shall not be utterly left empty and naked 2. Let men be ashamed that delight in empty houses or lands unpeopled that they may dwell alone Isa 5.8.1 Houses were made for habitation and Lands for Culture and it is a fearfull plague threatned by God Himself to leave both without inhabitants 2. It is our shame to cause desolations and discovers not onely our weaknesse as it doth Gods sufficiency that he leaves all things full but besides a disposition crosse to God in the course of his Providence to labour to make that empty which he hath ordained to be replenished In casting our eyes upon that infinite variety of all the works of Gods Hands we cannot but admire his infinite Power to work all things in All and out of All. If there be Nothing at all he makes something if there be something be it never so deformed and confused be the nature of it what it will God makes out of it what he pleaseth The glorious Heavens and the Stars therein all out of that rude lump living plants and herbs and fishes with life and motion out of the dead Sea and Earth so that nothing is hard to him which he purposeth to do VVhence 3. Observe God works all things out of all things and in all things according to his good pleasure Observ 3 EVen whatsoever he pleaseth in Heaven in Earth and in all deeps Psal 135.6 All in all 1 Cor. 12.6 Is any thing too hard for the Lord Gen. 18.14 It must needs be granted that if he be Almighty it is easy for him who hath made all things and that out of nothing and hath still the same power in his hand to make what and when and where he will seeing He hath nothing to limit his power but his own will 1. Let men depend upon him at all times and in all places for all things He is the God of the Mountaines as well as of the Vallies 1 King 20.28 He can provide bread for his People in the Wildernesse as well as by the flesh pots of Egypt water in Horeb as well as in Elim Nay flesh in the Wildernesse without herds or flocks Numb 11. Only trust in him at all times Psal 62.8 and do good Psal 37.3 and then thou shalt be fed assuredly 2. Let us take notice of the weaknesse of mens power in comparison of Gods Their skill reacheth every mans to the work of his own hand One plants Vinyards another sowes Corn another feeds Cattail as Cain and Abel did and others are able to work the works of their own trade But God alone doth all things Himself and by his own Power Iob. 42.2 Now if a man were able to do all things he cannot do all things every where he cannot make all things out of Nothing as God hath done It is worth our consideration that God hath not onely Created such Variety of works of sundry sorts but he hath fitted them to places answerable to their natures the Fishes to the Sea and the Birds to the Ayre as he doth afterwards dispose of the beasts uppon the Earth Whence 4. Observe God disposeth all Creatures in such places as are most convenient and agreeable unto them Observ 4 THus he fixeth the Stars in the Heavens carries the Clouds in the Ayre appoints the waters for the Fishes and the Earth for Beasts and men And amongst men fits the Ayre and soil where they are bred diversly according to the temper of their bodies and that as to make their dwellings delightfull and pleasant to them so to make them thereby the more usefull by the preservation of their health therein Let the Consideration of our disposition and temper of our hearts direct us in the choice of the places of our abode What should fishes do on dry land Or beasts of the Earth in the midst of the Sea David in Mesech Psal 120.5 The plants of the House of God can flourish no where but in the Courts of God Psal 92.13 God indeed can support and preserve Iacob in Idolatrous Labans House Ioseph in Egypt Elijah in Zarephath Saint John in Patmos if he call or send them thither only we are to feel some unquietnesse in such places as David did Psal 120.5 And to long for our own dwellings with Jacob Gen. 28.21 Above all for heaven prepared for us Joh. 14.2 2. Let it Comfort our hearts in the expectation of those heavenly Habitations unto which God hath designed us and for which he will fit us with bodies and minds answerable thereunto Heavenly and Holy according to his promise Eph. 5.27 1 Cor. 15.49 Onely for the present he cloaths us with earthly Tabernacles fitted to the Earth in which we dwell and Spirits both Earthly and sensuall in a great part according to the Condition both of our estate and place in which he hath thought fit to continue us for a while The first Creatures that received breath and life of all that God had made were the Fishes and the Birds and they received it as we
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
the Wildernesse seeing we never read either of the observation of it or blame laid upon them for not observing it afterwards Seeing we find our Saviour Himselfe present at a great Feast on the Sabbath Day Luk. 14.1 And that in one of the cheif Pharisees Houses the strictest observers of the Sabbath even to Superstition Now that feast could not be prepared without a fire the kindling whereof if it had been unlawful on that Day neither would our Saviour have graced the Feast with his presence nor the Pharisees that watched him so narrowly and quarrelled with him so often for supposed Sabbath breaches have passed it over in silence No we require the observation of no other Rest then that onely which is expressed in the Fourth Commandement namely the laying aside of all the Labours of our particular callings in secular things that we may set a part the whole day of this Holy Rest unto God for his immediate Worship and service There are indeed many that conceive that Christians are not bound either by this Fourth Commandement or by any other law of the Decalogue as it was delivered by Moses nor any farther then we find it to be either to be a law of Nature or renewed by Christ or his Apostles And particularly they affirm that there must needs be acknowledged something to be Ceremonious and Muta ble in the Fourth Commandement as namely the observation of the last day of the week I which we our selves acknowledge to be changed whence they conclude no binding Argument can be drawn out of that Comandement to reach us that are Christians We answer 1. That it is true that God in the delivery of his Lawes to the Jewes looked upon them in divers respects In some things as the people of such a Nation and of such a Time which he manifested in giving them the Lawes Judiciall and Ceremoniall But in giving the Morall Law which takes in the whole Nature of Mankind he looked on them as the Body of the Church Representative to whom therefore he committed not onely those ten Lawes but besidesth e rest of his Oracles as the Apostle calls them Rom. 3.2 in trust for the use and service of the Church which also he manifested in divers particular Circumstances For there can be no probable reason given why God 1. Delivered the Decalogue by the voice and Pen of Christ the Head of the whole Church whereas he delivered the Judicialls and Ceremonials by by the voice and Pen of Moses the peculiar Minister of the Jewes 2. Why he wrote the Morals in Tables of stone whereas He appointed the Ceremonialls to be written in ordinary Volumes 3. Why he appointed those Tables to be kept by themselves in the Ark within the Sanctum Sanctorum which was as it were Christs own Closet whereas The Judicialls and Cerimonialls were laid up without the Altar of Incense the Pot of Mannah and Aarons Rod in a Room into which the Leviticall Priests had ordinary accesse unlesse it were to distinguish those Lawes which were peculiar to the Jewes from those which concerned the whole Church in generall Secondly to the Argument taken from the fixing of the day of Rest on the last day of the week in the Fourth Commandement We answer First that neither in the Summe nor Explication nor Conclusion of the Commandement we have no mention but of a Sabbath or day of Rest in the Explication we have the proportion of time appointed for this Rest which must be one whole day of seven in the Reason of the Commandement there is indeed a rule that directs us which shall be the Day but that is laid down in Indefinite terms and is indifferently applyable to either the first or last day of the week for howsoever the Seventh or last day of the week be there mentioned as it is here yet it is not to bind us to it as that particular day but as a day honoured above other dayes by manifesting the perfecting of that glorious red above other dayes by manifesting the perfecting of that glorious work of the Creation of the World So that the rule delivered from the designing of the particular day is onely this as we have shewed already in a treatise written of this argument that the day which God shall by his work advance above otherda yes shall be the Day of his Holy Rest which before Christ came was the last day of the week wherein by his Rest on that day God manifested the perfecting of the Worlds Creation but since Christ must upon the same ground be translated to the first wherein our Saviour by his rising from the dead on that day declared the perfecting of the worlds redemption which was the more eminent work of the two and consequently advanced that day above the former Secondly we say that having delivered all the rest of the Ceremoniall Lawes and compiled them into a volume a part by themselves distingushing them from the Morall Lawes by so many Considerable Circumstances as we have shewed already we cannot in reason conceive that God would leave out onely this one of those lawes to be mixed with his Moral and perpetuall and Unchangeable Lawes As for that Scruple which many stumble at that it appeares by mentioning in the Preface to the Law the deliverance from the Egyptian bondage and promising their Continuance in the Land of Canaan promised in the fifth Commandement that God intended the Decalogue onely to the Jewes because he mentions those things which concerned them alone We answer First that neither of those particulars in which they instance is any branch of any one of those Commandements but are only promised and annexed as Inducements to move them to yield obedience to those Lawes Now the duties may belong unto us though the Inducements and motives to perswade thereunto were peculiar unto them Secondly those very motives are indeed expressed in such a form as is appliable onely to them but the things intended by those expressions belong as well unto us as unto them Their deliverance out of Egypt in the Type belonged only to them but the deliverance from our Spiritual bondage represented thereby belongs as well to us as to them And the Land of Canaan pointed at in the fifth Commandement is any Land in the Earth which God gives any of his Servants as the Apostle clearly Interprets and Applies it Eph. 6.2 There remains yet behind one scruple which hath prevailed with many to doubt whether the law of the Sabbath were given to Adam in Paradise that is before his fall because say they being in that condition he neither needed any such Law either for the refreshing of his body or for the quickening of his spirit nor could possibly observe it having no other company but his wife which could not make a publique Assembly which the observation of the Sabbath requires To whom we answer First that this supposition that Adam being in Paradise needed no Sabbath is ill grounded
for first the refreshing of the bodies of men and beasts though it be a Consequent yet was never the Ground of the Institution of the Sabbath The moderation of our labours belongs to the eighth Commandement that enjoynes labour As for the quickening of Adams spirit why might not he need a Sabbath as well as a Sacrament And although every day were a kind of Sabbath to Adam in respect of his easie labour and his Holy conversing with God even in his works about the Creatures yet there is great difference between labouring moderately and not at all And to serve God in ordering the Creatures according to his will and to serve him in the duties of his owne immediate worship So every day ought to have been spent by Adam in an holy manner but not as a Sabbath Besides though the Sabbath were made for man yet it was not made for man alone but principally for Gods Honour in his publick worship in which respect Adam as much needed a Sabbath as we do being created for Gods Glory as well as we Secondly as Adam needed a Sabbath so he had meanes to observe a Sabbath he and his wife when there were no more persons in the World made a publick Assembly There is is a gathering of two or three as well as of a multitude Matth. 18.20 And Christ is present with them as well as with a greater number Nay further a man that is shut out from publick meetings may keep a Sabbath alone So then there being no impediment why this Commandement for the observation of the Sabbath might not be given to Adam in Paradise and Moses recording it in the first place amongst those lawes that were then given him we have no ground to doubt but that Adam had this Law then given unto him and in him unto all mankind So that we may 5. Observe The law given by God for the observation of the Sabbath Day is a law Universal and Perpetual UNiversal it must needs be 1. Because in Adam it was given to the whole nature of Man which was intirely in him at that time when he received it 2. And the use as well as the ground of it reacheth indifferently unto all men who are alike interessed in all the works that God hath wrought both of Creation and Redemption and alike obliged to honour him for them and have like need of those Spirituall comforts and refreshings which the religious observation of that brings unto supports the soul withal Upon the same ground it must needs be perpetual for if it bind all men it must of necessity bind all ages which also our Saviour necessarily implies in his answer to the Pharisees question about divorce Matth. 19.8 wherein he affirms the divorce supposed to be permitted by Moses to be unwarrantable because it crossed the Law of Marriage given to Adam in Paradise which Answer must necessarily suppose this ground that whatsoever Law was given to Adam in the Beginning those Laws that respected his present condition as his Labouring in Paradise and Eating of the Tree of Life excepted binds all his posterity in all Ages Besides the placing of this Commandement amongst the precepts of the Decalogue which our Saviour ratifies in every jot or tittle of them Matth. 5.18 further manifests the mind of God for the continuance of this Law which our Saviour wills his Disciples to be careful to observe Matth. 24.20 even at the destruction of Jerusalem 40 years after his Ascension when all other Mutable and Temporary Lawes were taken away Nay although there be this difference between this precept concerning the Sabbath and some other lawes of the Decalogue that this doth not appear so evidently to be a Law of Nature as they do yet it must necessarily be a law of Nature in the greatest part As that there must be a time for publique Worship a time of Rest from other Employments a fit time a set time a time that must return according to some time computed by Weeks or Moneths or Years For all these even by the light of Nature Heathen men acknowledged as is manifest by their practice in all Ages and Countreys Nay the Creation and Redemption of the World being once revealed even the light of Naturall reason would have directed men to make choice of those dayes in which those great works were perfected for the dayes of observing this holy Rest Now it must needs be granted that seeing the ground of fixing the Sabbath upon the Last or First day of the Week was the marking out and advancing of those dayes above others by the most eminent of Gods Works therefore mans exercise upon those dayes must be in the Contemplation of those and the rest of his works that our hearts may rejoyce in Him who hath in them manifested his Infinite Goodnesse Wisdom and Power Whence 6. Observe Meditation in Gods Works that our hearts may be raised up to an holy Rejoycing in Him is and ought to be a Christians chief Exercise for the right sanctifying of the Sabbath Day Observ 6 THe 92. Psalm composed of purpose for the Sabbath as appears in the Title of it handles no other argument but the setting out the works of Gods providence in governing the world in righteousnesse And it is as evident by the doubling of the daily Sacrifice upon that day by Gods Commandement Numb 28.9 that the Will of God was that mens thoughts should be much exercised in the meditation of that glorious work of their Redemption shadowed out under those sacrifices and purchased by the Blood of Christ And indeed as all Gods works praise him so do we by remembring them and meditating on them most highly honour and advance Him as is evident by the Psalms composed for that purpose Psal 104.107.145 Rev. 4.11 And for our selves our hearts are by that means wonderfully quickened and enlarged and filled with love towards him see Psal 18.1 116.1 and brought to an Holy Dependance on him and Confidence in him which is a fruit that is produced by this holy meditation on Gods works Psal 78.7 Now Gods honour and the encrease of Piety in us were the ends of the Institution of this holy Rest It is true that this exercise must be accompanied with those other holy duties of Prayer and Praises Preaching and Hearing of Gods Word administring the Sacraments and the like as conducing all of them if they be rightly used unto the same end VERSE 4. THese are the generations of the Heavens That is in this manner they took their Beginning From and By God alone and according to his Will by the Mighty Word of his Power In the day That is in that Time that it pleased God to take up in forming them which we know was in Six dayes and not in One But we find the Word Day in Scripture is used commonly to signifie Time Indefinitely This recapitulation of the works of Creation wherein they are challenged and ascribed unto God
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
bounty and partly to exercise our Sobriety and Moderation which is not seen but in variety of delights 1. Let us then tender unto God after the measure that we receive from him the most acceptable presents of our chearful services which that variety and abundance which we receive from his hand should provok us unto Deut. 28.47 Serving him with enlarged hearts and delighting to run the way of his Commandements with the Holy Prophet Psal 119.32 2. It may warrant us the honest and moderate use of Gods blessings even for delight So we use them 1. Seasonably when God gives us an occasion of rejoycing 2. within bounds of moderation as we are advised Prov. 23.2 and 3. directed to those Holy Ends proposed by God to his own People Deut. 26.11 Not so much for the pampering of the flesh and delighting of the outward senses as the enlarging of the Spirit in an Holy rejoycing in God when we taste his goodnesse and sweetnesse in the variety of his Creatures Whence 4. Observe It is usuall with God to mixe delight and pleasure with usefulnesse and profit in all his blessings Observ 4 THus he mixeth sweetness pleasant taste in our food which we receive for the nourishing of our bodies Comelinesse and decency in our cloathing which we weare to keep our bodies from the injury of the weather Fruitfulnesse with spirituall delights in the Duties of Gods Service Comfort and joy with Life and strength in his Word Power and increase of faith with heavenly raptures in Prayer Partly to invite us to the use of those needfull things which we are more constantly drawn unto by pleasure then we are by duty And partly that in God we might find all things both for necessary use and for delight and Comfort besides Let Gods example be our pattern for imitation both in Prescribing and Doing Let governours temper the usefulnesse of Power and Government with the sweetnesse of Mercy and Compassion Necessary commands with loving Invitations Exactions of obedience with comfortable Rewards Let Masters sweeten Servants hard Labours with comfortable food moderate intermission gentle encouragements and kind acceptance Let all men season the toiles of the body about the things of this life with Heavenly meditations sweet conferences and chearful expectations of the reward set before them Let there be in our Spirituall actions a fit temper of Joy with our sorrowes of hope with our fears of Comforts with our terrors In the observation of Occurrents mix the remembrance of the Good of times past with the sense of the Evills present and the expectation of the Rest and ease at hand with the bitternesse of Heavinesse by trialls and afflictions that are upon us at present Considering that God Himself hath set the one against the other as the Wise Man tells Eccle. 7.14 The placing of those Trees which were appointed for Spirituall use offer us many things worthy our Consideration First in respect of the persons whom they were to teach Secondly of the place where they stood Thirdly of the Nature of the signs themselves Fourthly of their use and signification The persons to whom these teaching-signs were given were our first Parents now in the state of their Innocency endued with fulnesse of knowledge and holinesse proportionable to their condition In this perfect state of theirs God saw it fit to quicken and strengthen them by the help of such outward meanes as these Whence 5. Observe The best amongst men and most perfect have need of the help of Outward meanes to quicken and strengthen them and put them in mind of their duties Observ 5 IF our first parents in whose hearts the Law of God was more clearly and perfectly written who had more familiar entercourse with God Himself more fresh taste of his overflowing Mercies of all sorts more distinct knowledge of his waies fewer Outward and no Inward impediments by any inordinate lusts yet needed such helps to support and strengthen them how much more needful must they be unto us every way being so imperfect in knowledge weak in the Spirit strong in the flesh compassed with temptations on every side to instruct us in those things that either we know not or know but in part 2 Pet. 3.18 to mind us of those things which we forget 2 Pet. 1.12 to admomonish us in our failings and recover and quicken us in our faintings and backslidings Heb. 10.24 and to exhort us upon all occasions Heb. 3.13 Let no man neglect any outward means Publick or Private as being 1. So needful to our selves 2. Commanded by God Himself 3. Effectuall by his blessing upon the conscionable use of them Considering that the best of us know but in part 1. Cor. 13.9 are subject to so many Temptations Laden with a body of sin Rom. 7.24 By which we are continually assaulted often foiled and continually retarded in our course of obedience The place where God planted these two Trees which he appointed to this Spirituall use was not onely within but in the Middest of Paradise amongst the rest of the Trees and Plants of that Garden Whence 6. Observe Spirituall and Religious duties ought to be remembred in the middest of the use of our employments about the things of this life Observ 6 THus we are directed for the use of our meats for the refreshing of our bodies to raise up our hearts to an holy rejoycing in God and to intermix them with prayers and acknowlegments unto God of his Mercy in bestowing those blessings Deut. 26.11.12 Referring even our eating and drinking to Gods Glory 1 Cor. 10.31 The neglect whereof Job feared in his Children Job 1.5.2 In our labours about the things of this life when we fit in the house or walk in the field Deut. 6.7 we are to have God both in our thoughts and in our mouthes as well to prescribe unto us moderation in the use of those Creatures which we make use of for our refreshings which must be limited by the rules of Religion as also to shew us the end of all those outward things which is to raise up our hearts to the contemplation of God in all his Creatures that we may carry his fear before us in all our waies and trust in him with all out hearts and be encouraged and quicken our selves by the taste of his goodness and bounty to the duties of his service And hereof it behoves us to be the more carefull because of our pronenesse by nature to drown our hearts in the thoughts of outward and sensuall things and forget him that orders and disposeth them and worketh in and by them Wo then be to those that confine their thoughts onely to these outward things while they are busâ—ed about them shutting out God from their Tables where they feast themselves without fear Jude 12. forgetting God in their plenty and abundance which was Agurs fear Prov. 30.9 which he justly recompenceth with sending leannesse into their souls Psal 106.15 Leaving their tables to
should be his Wife which be imbraceth as a rule to himself and proclaimes as a Law to his Posterity for succeeding times Shall a man leave That is be devided from in Habitation and daily conversation and in Care and Labours for his Service and Estate But not in Love and Dutiful affection or in such services or assistance as upon intervenient and emergent Occasions his Parents might require at his hand which as well Married as Single Persons even by the Law of Nature are to perform unto them for ever His Fathen and Mother Who in respect of Nature are nearest unto him and of whom he came and whom he ought otherwise by Gods own Ordinance to serve much more all others though nearer to him in Consanguinity than his Wife And shall cleave This phrase both the Septuagint and after them our Saviour Matth. 10.7 expresse by a term that signifies to Glew together which is the firmest meanes that men can use to joyne things together This is done by the Ordinance and Law of God sodering the two married persons into One and enjoynes not onely a firm and constant adherence of the man to his Wife in affection upon which in all well ordered minds it so far prevailes upon the ground of this Ordinance that one feels his heart Leaning unto and Rejoycing in his Own Wife and that meerly because she is his Wife So that with that kind of â—ove he can affect no other though more desirable in respect of her Person or Parts and Usefulnesse for service but withall imports Cohabitation Mutuall service and firm Association in all cares and endeavours for the advancing of the Common good of themselves and the Family and Particularly Matrimoniall Conjunction for Propagation Unto his Wife Unto his Ishah saith the Holy Ghost retaining the same Name which Adam gave unto the Woman before as best expressing the Relation of a Wife to an Husband from whom she differs only in Sex And unto her Alone as the Law of Marriage requires Hos 3.3 So that all Polygamy is here forbidden as well as all Adultery in the former phrase And they shall be One flesh Into one flesh saith the Original Significantly not onely in accompt as Legally a Man and his Wife are reputed as one person nor onely one flesh by Matrimonial Conjunction to which the Apostleapplies this phrase 1 Cor. 6.16 Nor onely one flesh in their issue in which the substance of both Parents concurs to make up the same body of the Child But much mere one flesh by a nearer and more unseparable union which during the dives of the married persons is as impossible to be dissolued as 〈◊〉 the flesh from the body or one member from another whereby being so nearly joyned together they should be animated and governed so by one Spirit as if they were members of the same body labouring indeed in divers employments but by the same direction with the same affection and with reverence to the same end So that this phrase doth not only enclude Dieâ—â—rce as the two former do Polygamâ— and Adultery but besides all dividing in Affection or any other way It is questioned whether those words which contain the Law of Marriage be the. Words of God or of Moses or of Adam They that take them â—o be uttered by God ground themselues upon our Saviours Affirmation Matth. 1â— 1 That God spake them it cannot be denied but whether he spake them Himself or delivered them by the Pen of Moses or uttered them by the voice of Adam which see â—s most probable the difference is not great For howsoever we may 1. Observe Marriage of Man and Woman it an Ordinance of God Himself Observ 2 ANd is therefore called the Covenant of God Prov. 2.17 By which he is said to joyn the marnied persons together Matth. 19.6 Of which Conjunction especially the Apostle speaks when he warnes every Man to walk as God hath called him 1 Cor. 7.17 Neither in reason can it be otherwise Seeing 1. we are Gods and not our own And therefore none of us having power over his own person can be disposed of otherwise then he directs 1 Cor. 6.19 20. 2. We bring forth Children unto God Mal. 2.15 Which He therefore calls his Own Ezech. 16.21 as born unto him ver 20. yea the fruit of the womb is his reward Psal 127.3 And therefore in all reason it is fit he should bestow that which he onely gives Lastly it is most fit that as he Created Man at first so he onely should give direction for the Propagation of Mankind afterwards in all times succeeding by his Law as he propagates all other Creatures by a Law planted in their natures Let all men esteem honourably of Marriage for the Authour Heb. 13.4 Enter into it Roverendly use it Holily and hold that Covenant inviolably each party walking with God in the place wherein he hath set them the Husband ruling in Gods Fear and by his Authority and the refore according to his Will and the Wife obeying and fearing the Lord in her Husbands person And both depending on and expesting his Blessing who will not fail to sanctifie and blesse unto us what Himselfe 〈…〉 dained That he may cleave unto his Wife the Husband is not onely permitted but Directed to leave his Parents for the Holy Ghost seith not a man May but a man Shall leave his Father and Mother which words imply a 〈◊〉 or direction So that we may hence 2. Observe Married Personâ—â—â—â—st be wholly and entirely one to another Observ 2 ACcording to the form of that stipulation mentioned Hos 3.3 which extends unto all Conjugal duties only One may love other friends but only his Wise with a Conjugall Love and Affection Rejoycing in her alone Prov. 5.18 19. dwelling with her as an inseparable companion advising and joyntly labouring with her for Upholding and Governing of the Family 1 Cor. 7.3 and the like in those the married persons must be wholly one to another But so that they also as well as others must still hold themselves obliged to those General Duties of Love due Reverence and Service unto all other persons according to their several Relations Let this mind us of our Spiritual condition and obligation thereby unto Christ our husband to be entirely to him and to none other to which use both the Prophets and Apostles apply this Law of Marriage in sundry places shadowing out our Spiritual and consequently more Inward and Nearer Union between Christ and us under this holy Ordinance especially St. Paul Eph. 5.32 Forsalcing of Father and Mother is not that which is required in it self but in relation to a mans adhering and cleaving to his VVise which is the main duty required VVhence 3. Observe Married persons are not only to restrain themselves from all others but besides to adhere and cleave firmly one to another Observ 3 THis Duty especially takes in the Inward Affection of the Soul in which their two persons ought to
put them under our feet 2. The troubling and vexing of our mindes with continual unquietnesse caused necessarily by seeking and labouring for that unto which we can never attaine 3. The tempting of us to divers wayes of dishonest gaine contentions envyings uncharitablenesse for the attaining of our desired ends seeing the wayes of Justice Mercy and Truth can no way help us to gain that which we aime at There is indeed Self considered in relation to God and community which one may love otherwise our Saviour would never have laid our love to our selves before us as a patterne of love to our neighbours namely one may love himselfe 1. As Gods creature 2. As created after his Image 3. As an instrument of his glory 4. As a servant to community for the good of others so farre one may not only love himself but seek himself too upon these grounds and in relation to these ends But selfe taken without relation to God and community is a meer phantasie to be abhorred as an idol of our owne braines This self-love is founded upon pride and self conceit or an opinion though groundlesse of ones owne worth whether for Wisdome Goodnesse or any inward or outward eminencie And is manifested in leaning to ones own will and wisdome setting out his owne worth rejoycing in himselfe and his own good in directing all his endeavours to the attaining of his own ends and in his zeal against all that oppose him in that course Therfore this foule evil must be opposed by self-denial as incompatible with true Piety which it quencheth where it reignes and blemisheth where it dwells consisting 1. In a low esteem of ones self 2. In the laying aside ones own wisdom and will 3. In rejoycing in God alone looking only at him as the fountain of whatsoever we are or have 4. In bending all our endeavours to advance his glory and to serve one another through love as we are commanded 1 Cor. 10.31 Gal 5.13 To have moved the woman to seek after some base and sensual delight and pleasure or to have tempted her with profit especially being lord of the whole earth had been a vain thing those base earthly things her heavenly minde had never stooped unto wherefore Satan findes out for her and presents unto her a baite fit for her as being agreeable to her temper the encrease of her knowledge which might equal her even with God himselfe thus we usually take fowles and fishes by such baites as they naturally most delight in Whence 10 OBSERVE Satan usually layeth his snares for men in those things wherein they naturally take most delight Observe 10 THus he allures the covetous by wealth and riches the voluptuous by sensual pleasures and delights the ambitious by honours and preferments wise men by knowledge the angry envious melancholick and the like by objects fitted to their several passions and dispositions In like manner he makes use of wives to seduce their husbands as Jezabel to corrupt Ahab 1 Kings 21.25 of Parents to corrupt their children Jer. 44.17 The reason is First because by this meanes he prevailes upon men much more easily as having an help within our own breasts to let in those temptations wherewith he assailes us And secondly because such snares when they have entangled us hold us of all others most strongly as indeed love is strong as death Cantic 8.6 Let men then be alwayes fearful of some snare or other in things of ordinary use if our hearts delight in them as of houses apparel meats and drinks friends goods nay of knowledge and grace it selfe and performances of the best duties lest they lift up our hearts 1 Cor. 8.1 making us to think highly of ourselves and to despise others or make us grow secure and carelesse neglecting the use of those meanes that might establish us in a right way Let us take care to enjoy such things the more they delight us with the more feare and trembling watching diligently over our own hearts lest by the corrupt inclination of them and the policy of Satan they become snares unto us to entangle us before we be aware as being least suspected because they are beloved If we come to consider this bait more particularly we finde it to be knowledge which Satan perswades the woman to labour to encrease by eating the fruit forbidden Now knowledge we know is the ornament of mans soule unto which as Nature hath fitted man only of all visible creatures so duty bindes him to encrease it what he may Prov. 16.16 and 4.7 Thus Satan layes a snare for her in that which was her duty Whence 11 OBSERVE Satan tempts us to sin not only in our pleasures and delights but even in our duties too Observ 11 IN religious exercises to outward performances unseasonable undertakings in our labours to self-service in our food to sensual delight in the creature in our cloathing to pride and vanity in conference to vain jangling in bargaining to injustice in getting and keeping to covetousnesse The reason is 1. Because we are in such wayes most secure and therefore most easily ensnared 2. Satan desires most to corrupt our best endeavours for the greater dishonour to God and Religion 3. Because there be many easie and dangerous errours in circumstances of duty even where the substance of the action is warrantable in it self Let it then be our care as to walk in wayes warrantable in themselves so to go forwards therein with great circumspection and warinesse begging Gods assistance to order our steps in his Word Psal 119.133 that is in the wayes prescribed in his Word walking in the Spirit that we may not fulfil the lusts of the flesh Gal. 5.16 2. Guiding our selves in every circumstance by the rule of that Word in the time in the manner in the measure and in the end of every action that we may do not only What God hath commanded us but As he hath commanded us Deut. 6.25 for the failing wherein God made a breach upon Uzzah even in that good action of bringing the Ark 1 Chron. 15.13 Thus the Word ought to be our Counsellour in every particular Psal 119.24 and as a Lanthorne in our hands to guide our steps verse 105. 3. There needs for this purpose the thinking on our wayes before-hand with the Prophet Psal 119.59 and the examination of them afterwards that we may beg â—â—rdon for our errours as Hezekiah doth for the people that had not clensed themselves before the eating of the Passeover 2 Chron. 30.18 and may look more carefully to our wayes for time to come It will not be amisse to consider what kinde of knowledge it is which Satan perswades the woman to seek after the knowledge of good and evil Good they knew already at least as farre as was needful for them to know with evil they had nothing to do nor consequently any cause much lesse any warrant to seek after the knowledge of that which they could make no use of
by Gods interdiction And that it was pleasant to the eyes Which perhaps she had not taken notice of before as not thinking it fit to look upon that with observation which she might not touch or if perhaps she had looked upon it she beheld it not with the same affection before that now she did which made it now more delightful in her eyes then it had been before This seems to be the womans first outward act in this sinne of hers the gazing upon this fruit with delight And a tree to be desired The womans desire after this fruit is not mentioned by Moses till he come to speak of getting knowledge to intimate that although the beauty of the fruit in her eye and the usefulnesse of it for food might somewhat affect her yet that which set her heart on fire with the desire after it was especially and chiefly the hope of getting the knowledge of good and evil To make one wise or prudent as some translate it although as it seemes not so properly nor agreeably to the sense of the Holy Ghost seeing the wisdom here spoken of must be the same which had before been mentioned by Satan and consisteth rather in contemplation then in practice and therefore must be conceived to be rather Sapience then Prudence or at least must include them both She took of the fruit thereof Which before she had acknowledged she might not touch Now in this kinde of expression the Holy Ghost discovers unto us the Rule by which the woman now guided her self namely by the lusts of her own heart and no longer by the Commandment and Will of God It was now no impediment to her to eate of the fruit of that tree because God had forbidden it it was a sufficient warrant to her to take and eate it because she desired it Withal we have here pointed out unto us the several steps and degrees by which the woman went on till she came up to the height of her sinne she saw she desired she took and eat and at the last gave unto her husband that he might eate And gave also to her husband Having questionless found the fruit as grateful to her taste as she expected but not as Satan with an intention to beguile him but out of love to make him partaker with her of this new-found meanes of her happinesse Thus Satan blinded her eyes and God left her to her selfe to be insensible of the evil which she had brought upon her selfe till she had been led on by Satan to do as much mischief as she might and drawen her husband into the same condition with her With her That is to eate with her or as she had done For otherwise he must needs be with her in the same place when she gave him of the fruit to eat Now whether she went after him to finde him out or whether he came to her of himself and when and whether before she had eaten of the fruit or after which is most probable it is uncertain and not much material to be known And he did eate By his wives perswasion as well as by her offer of the fruit and by her example for ver 17. God censures him for hearkening to the voice of his wife By what words or arguments she prevailed with him it is not expressed it is most probable that she related unto him all that which she had heard from Satan before which the Holy Ghost thinks not needful to repeat again as affecting brevity and having this only scope to manifest that God had no finger in Adams sinne but that the woman was tempted and deceived by Satan and the man by the woman Thus were the two fountaines out of which all mankinde issued both poisoned and corrupted and consequently of necessity by them their whole posterity after them seeing there can be nothing clean drawn out of that which is unclean We have then in this verse set before our eyes the success and effect of Satans temptation First the womans affections are distempered and corrupted by her outward senses and both by them and by Satans suggestions her Minde and Judgement are perverted till she breaks out at last into the actual transgression of Gods Commandment and drawes her husband after her Secondly it is probable that the woman might have seen this tree before without any inordinate affection towards the fruit thereof it may be that it was not then so pleasant in her eyes as it now appeares unto her after Satan had by his suggestions distempered her heart and kindled her affections to an inordinate desire after it and then it seems very beautiful in her eyes Whence 1 OBSERVE Things usually appear unto us as we stand affected towards them in our hearts Observe 1 TO men of carnal minds carnal things seem to be matters of great worth as Riches to the covetous Honour to the ambitious Beauty to the adulterous and dainty fare to the voluptuous because their affections and desires are towards them As likewise on the other side Christ and his Righteousnesse Grace and Glory seem in their eyes to be matters of small value because their affections are against them Nay the very objects of sense and much more the arguments that are brought and presented to us in discourse seem more or lesse weighty and consequently make a deeper or sleighter impression and prevaile more or lesse with us as our hearts stand affected the one way or the other As it happens in our bodies that contagious sicknesses yea distempers of heaâ— or cold and the like prevaile more or lesse upon men according as the body it selfe is inwardly disposed Let it be then the care and labour of every man to get those carnal and sensual affections wherewith all our hearts naturally are possessed subdued and mortified our selves renewed in the spirit of our mindes and our hearts changed from this carnal and earthly disposition to a spiritual and heavenly frame lest they remaining carnal and earthly still represent things unto us not according to truth but according to their own temper as a distempered taste doth the relish of our meats and so beguile us by corrupting our judgements which must necessarily lead us into dangerous errours making evidences of heavenly truths small and sensual objects great And let all men be careful to take heed of judging of any thing when their mindes are distempered with any passion or giving much heed unto such mens judgements who manifest themselves to be engaged in their affections before-hand By that which we have already considered in the prevailing of Satan by this temptation it appears that we cannot lay the blame of drawing the woman to this sin upon the fruit of this tree which she had in all probability beheld before this without sinne but it was the impression made upon her heart by Satans suggestions which made that fruit a snare unto her now which was none before Whence 2 OBSERVE Sinne proceeds not from the outward
object but from the corruption of the heart within Observe 2 INdeed those things that defile a man come from within Mark 7.21 and it is not the beholding of a woman but the lusting after her in ones heart that makes it adultery Mat. 5.18 And St. James tells us that God tempts no man but every man is drawn away by his own lust Jam. 1.13 14. First God tempts no man neither by suggestion of evil that he raiseth up in any mans heart nor by any thing that he hath made now if God should have put any evil into the creature which he had made he might have been said in some sort to have tempted us to evil but every creature of God is good wherefore he affirmes that the cause of evil is within us and not without us the creature being in the nature of it as apt to be applied to good as to evil to which it cannot be turned but by the evil disposition of our owne hearts within us and the motions that arise from thence The evil then was neither in the wedge of gold nor in the Babylonish garment which Achan saw but in his coveting of them nor is it in the wine that gives a red colour in the Cup but in the drunkards inordinate appetite Prov. 23.31 No wicked persons draw from alluring objects motions and sollicitations to sin with an intent to corrupt and draw others to evil as the devil from the glory of the Kingdomes of the world drew his temptation wherewith he endeavoured to allure our blessed Saviour to fall down and worship him yet neither the creature it selfe nor the temptation or motion presented with it causeth any sinne in us unlesse they meet with some corruption in our hearts to embrace and entertain them Seeing the nature of sinne consists in a voluntary motion of the minde against the Law of God whichcan proceed from no other cause but only from the motion of the minde of him that sins We have laid before us the first step of the womans sinne in the outward act that she saw the fruit of the tree that it was pleasant that is that she looked upon it with delight and desire she saw it perhaps before but that was only in a natural way to discerne that object before her eye she lookes now upon it in a sinful way fixing her eye upon it with a more serious observation of the pleasantnesse of it which so affected her heart that she takes the boldnesse to pluck and eate it So she begins her sin in gazing upon and perfects it in taking and eating Whence 3 OBSERVE It is dangerous to a man to fixe his senses upon enticing objects Observ 3 TO look upon the wine in the glasse and to observe the colour and motion or sparkling of it Prov. 23.31 therefore the wise man expresseth inordinate desire of riches by that phrase of setting our eyes upon them Prov. 23.5 Indeed the very looking upon the wedge of gold drew Achan to covet it Josh 7.21 and men are taken with the eye-lids of a whore when they gaze in her face Prov. 6.25 as the looking upon Bathsheba when she washed her selfe ensnared David 2 Sam. 11.2 for which cause it was that Job when he would not think upon a maid makes a covenant with his eyes to prevent it Job 31.1 Let it be then the care of every good man to watch diligently and continually over his outward senses let him turne away his eare from hearkening to a naughty tongue Prov. 17.4 his eyes from beholding vanity Psal 119.37 that is his senses from dwelling unnecessarily upon alluring objects And to do that it will be our wisdom to fixe them upon such things as are useful and profitable remembring the use for which God hath given them unto us which is partly natural to informe us of things profitable or hurtful to the outward man and partly and especially spiritual to set before us those objects that by the due meditation of them may raise up our mindes to heavenly thoughts observing both their perfections that we may raise up our hearts to the admiration of the more eminent perfection of him that gave them and withal their defects by which they come infinitely short of that All-sufficiency upon which our dependance must be grounded Consider therefore in the objects which we meet withal 1. That they are of a nature appliable to good or evil as they are diversly entertained and used and may be as well snares as helps unto us 2. That our senses being naturally corrupt as many senses as we have so many windows we carry about us to let in sin and as many outward objects as are presented to us so many sparks may fall into out hearts in this state of corruption to set the whole frame of our nature on fire unlesse we look warily to our selves Wherefore 1. Avoid the entertaining of unnecessary objects where we may avoid them 2. If they be presented to us look not on their outward appearance but on the dangers into which they may bring us that a Whore is a deep ditch Prov. 23.27 Wine a mocker Prov. 20.1 3. Pray for the assistance of the Spirit as to keep the door of our lips Psal 141.3 so to take the reins of all our senses yea of the affections of our soules that walking in the spirit we may not fulfil the lusts of the flesh Gal. 5.16 But what may we conceive to be the reason why the woman gives so much credit to Satans information that the tree was good for food and to be desired to get knowledge upon Satans bare word without any experiment made or any other proof at all to justifie what he affirmes when she gives so little credit to that which she had heard from Gods own mouth that the eating of that tree would certainly bring death Questionlesse she shews in this errour of hers the disposition of mans nature in general and gives occasion to 4 OBSERVE Men by nature are more apt to give credit unto lies then unto the Truth of God Observe 4 CErtainly if Adam in this his state of perfection standing then in the Truth and having the helpe of a Minde furnished with all divine knowledge and questionlesse affected also with the love of it which might easily have preserved him in the truth was notwithstanding so suddenly carried away to believe so foule a lie and that meerly upon Satans sugestion and information against Gods expresse word delivered by his own mouth we have great reason to be jealous of our selves being naturally blinded with errour having our understanding full of darknesse Eph. 4.18 and our wills wholly averse from Truth and taking pleasure in unrighteousnesse 2 Thessal 2.10 seeing 1. The Truth of God containes many heavenly and deep mysteries hard to be understood much more to be believed seeing they are foolishnesse to a natural man 1 Cor. 2.14 2. Seeing we have by nature an hatred against the Wisdome and Counsel of
nature of the creature which makes us so easie to be beguiled by the outward appearance least of all do we know the issue and event of things a secret which God reserved in his breast Isa 41.22 23. The second reason is the corruption and froward perversenesse of our wills moved by our natural lusts which encline to evil rather then good to darknesse rather then light and consequently both to think well of them and to make after and embrace them Let no man then lean to his own wisdom in a matter of so great importance as is the choice of his own happiness which even heathen men themselves have discovered by their own experience to be insufficient for the chusing of that which is truly good as it must needs be seeing it is enmity against God Rom. 8.7 who only is good and therefore averse from embracing and choosing him out of whom there is nothing but misery and destruction Let every man then that desires true happinesse abandon his own understanding and take advice from God as the wise man directs us Prov. 3.5 6. who gives true wisdom Prov. 2.6 gave David that counsel to choose such a lot unto himselfe as satisfied his soule Psal 16.7 and shewes us what is good Mic. 6.8 and hath promised to teach such as feare him the way that they shall choose Psal 25.12 to guide them by his counsel and bring them to glory Psal 73.24 not only directing them the way but causing them to walk in it and keeping them by his power to salvation Only men must become fooles that they may be wise as the Apostle directs 1 Cor. 3.18 If we consider the grounds which Eve builds upon when she takes and eates this forbidden fruit we shall finde that she is grossely mistaken in them both First this was no good Conclusion that she draws out of the pleasant shew that the fruit had to the eye that because it appeared to be good therefore it was good Secondly much lesse would it follow that because it was good therefore she might take and eate having been forbidden to do so by God himself For we have no warrant to make the attaining of our own good the ground either of our own choice or of our endeavours The Will and Warrant of God whose all things are is our rule to direct us what to take or leave so that only that is good to us which he allowes us and we must have an eye both to Gods honour and the good of others without due respect whereunto it is unlawful to desire any particular good unto our selves These errours of the woman may give occasion to 10 OBSERVE It is agrosse evil to choose not what is granted us but what we like especially out of respect to our selves in particular Observe 10 GOd layes an expresse restraint upon his own people forbidding them to do what was good in their own eyes and commanding them to observe what he shall direct Deut. 12.8 11. therefore Joseph refuseth to yield to his Mistresse because that his Master though he trusted him with all his affaires yet had denied her unto him as being his wife Gen. 39.9 And the Priests upon that ground withstood King Vzziah when he would have offered incence in the Temple because it was not permitted to him 2 Chron. 26.18 as little warrant have we to seek such things as are good only to our selves without respect either to Gods honour or to the good of others seeing to do well to ones selfe is a character of a carnal man Psal 49.18 The reason of both is evident For First men being creatures and therefore having their total dependance on God that made them cannot or ought not in reason to be limited by their own will but must in all things be ordered by the Will of him on whom they totally depend it being absolutely necessary that he that gave their being should give them the measure and rule of their desires Secondly God created not men for themselves but for his own honour Prov. 16.4 which is much advanced when men acknowledge his Soveraignty Wisdom and Goodnesse by consenting and choosing to be and do what he appoints them and by subjecting their own good unto his glory and honour and to the good of his servants Let it be our rule in seeking any thing that pleaseth our phantasie to enquire before we fix our desires upon it whether it be of those things that are permitted unto us by God or no as namely to be rich to be advanced above others to be in place of emploiment to search into some kindes of knowledge to enjoy some kindes of pleasures and delights for if we be not permitted to ask any thing but according to Gods Will 1 John 5.14 Surely we are not permitted to desire it much lesse to seek or endeauour to obtain it Secondly let us in like manner enquire what advantage may come by that which we desire unto our brethren the Church of God and what honour God may receive thereby and in the last place what true good it may bring unto our selves seeing we know that it is our duty in things that we take in hand to seek Gods glory above all things and next to that the good of our brethren 1 Cor. 10.31 33. As being 1. Obliged thereunto by our subordination to God 1 Cor. 6.20 2. And the best meanes to assure our prospering in what we undertake when by submitting to Gods Will and seeking his glory we engage him to further our endeavours as he promised Joshuah Josh 1.8 3. And assuring us of a full recompence of reward hereafter Hebr. 10.36 The degrees and steps by which lust bred in the womans heart brought her on to the act of rebellion are worth our noting First she saw then she took and lastly she did eate of the forbidden fruit Whence 11 OBSERVE Last once conceived will at last bring forth actual sinne in full perfection Observe 11 JAm 1.16 Thus Achan when by seeing the wedge of gold he was moved to covet it takes it away and hides it Josh 7 21. But the sons of God taken with the beauty of the daughters of the sons of men marry them Gen. 6.2 So it fell out in Hamors defiling of Dinah Gen. 34.2 and thus it happens alwayes unlesse God over-rule it as he did in preserving Sarahs honour in Abimelechs house Gen. 20.6 either by subduing the lust by the power of his Spirit which fights against the lusts of the flesh Gal. 5.17 or at least by restraining it as he did in Laban Gen. 3.29 or crossing it by advice and counsel as he did Davids intention of killing Nabal 1 Sam. 25.33 34. or by denying and taking away opportunities to act it as he hindred Herods purpose of killing Christ by the wise mens returning another way and by Josephs flight with the childe into Egypt or by interposing of some crosse impediments in the way as he prevented Sauls taking of David by an
do not manifest unto men their errour in embracing it they are either wholly besotted with that wretch which was unsensible of his own smart Prov. 23 35. or love death Prov. 8.36 and their own destruction which is against the principles of Nature it self Let every man then carefully observe what impression the experience of sin leaves upon his heart If it be zeal indignation revenge grief and the like 2 Cor. 7.11 2 Sam. 24.10 feare watchfulnesse and resolution against it for time to come Job 40.4 5. so that with Solomon we finde nothing in it but vanity and vexation of spirit and thereupon hate all our labour therein Eccl. 2.18 then is there certainly a spirit within that lusteth against the flesh If after the sin we remain senselesse fearlesse carelesse there is certainly some dangerous spiritual disease upon us which taking away the sense of good and evil discovers it self to have seized upon and much weakened the fountain of life it self But if we come once to this height that acquaintance with sin breeds glorying in it Phil. 3.19 delight and joy in it Job 20.12 hunger and thirst after it so that we resolve that to morrow shall be as to day and much more abundant Isa 56.12 the case is desperate without Gods infinite mercy Thus God promiseth to recover man out of Satans snare and that by infusing into his heart an holy hatred and detestation of Satan and of all his instrments and wayes and counsels and this he promiseth shall be his own work for he speaks it I will put enmity c. Whence 8 OBSERVE Sanctification is the work of Gods Spirit Observe 8 HEnce therefore it is expressely called the sanctification of the Spirit 2 Thes 2.13 unto which both sanctification and justification are ascribed 1 Cor. 6.11 and upon the same ground it is called the Spirit of holinesse or sanctification Rom 1.4 which proceedeth from God and therefore this work is ascribed also unto him 1 Thes 5.23 from whom it passeth thorough Christ as the conduit whence he is also said to sanctifie his Church Eph. 5.26 by the Spirit as the working cause and by the Word as the instrument John 17.17 the power whereof is notwithstanding wholly from God 2 Corinth 10.5 Reason 1. It can proceed from no other cause seeing mans heart in it selfe being wholly corrupted it is impossible to draw a clean thing out of that which is unclean Job 14.4 and therefore if it receive any holinesse it must be infused by him that is the fountain of holinesse 2. And it is fit it should be so that all the honour of every mercy as well our sanctification as our justification might be ascribed to God alone that he that glories might glory in the Lord 1 Corinth 1.31 Now Gods promise being absolute that he will do it it must needs be granted that the work shall infallibly be accomplished according to his word for his thoughts must stand throughout all ages Psal 33.11 and who hath resisted his will Rom. 9.19 Whence 9 OBSERVE The work of grace and Sanctification wrought in the heart of man is unresistible Observe 9 AS depending upon the will of God and not of man so that it is not in him that willeth nor in him that runneth but in God that sheweth mercy Rom. 9.16 who worketh in us both to will and to do according to his good pleasure Phil. 2.13 and not according to ours So much is implied in those phrases of writing the Law in our hearts Jer. 31.33 of taking away the stony heart and giving an heart of flesh Ezech. 11.19 of begetting anew 1 Pet. 1.3 of creating Eph. 2.19 and the like all which manifest a work wrought upon man and not by him and therefore having no dependance upon his will at all Neither 1. Is it fit it should be otherwise lest Gods will should be over-ruled by the will of man and Gods purpose of saving such as he hath chosen to himselfe from all eternity should be frustrate 2. If the work of mans conversion be duely weighed it cannot be otherwise seeing in the first act thereof nature being more corrupted must needs stand in opposition against God and so must continue to do till God change it the Apostle testifying that the wisdom of the flesh that is of a Natural man is enmity against God and neither is nor can be while he so continues subject to his Law Romans 8.7 Notwithstanding in this promise wherein God undertakes to carry on man in an irreconcileable enmity against Satan he implies that he will not carry him on therein by violence and inforcement but intends to make use both of his will and affections in this opposition For enmity consists in a voluntary and strong motion of the minde of a man against that which he hates wherein both the will and affections are exercised Whence 10. OBSERVE The work of mans sanctification is not forced upon him although it cannot be resisted Observe 10 FOr in this act God works in us to will as well as to do Phil. 2.13 so that there is at once both Gods drawing and our running Cant. 1.4 Wherfore the Prophet expresseth it by taking away the heart of stone and giving an heart of flesh Ezech. 11.19 There is in a renewed man an heart still by which he consents unto and endeavours to perform that which is good as the Apostle speaks of himself Rom. 7. only God gives him that will by performing two things First by taking away that heart of stone which is in man by nature which is so hardened by that sinne that cleaves unto it that it is utterly uncapable of any counsel or means that might be used to draw it to that which is good by which it can no more be swayed then a black-mores skin can be made white by washing Jerem. 13.23 Secondly when God hath freed the heart of that obstinacy in sin and untractablenesse thereby to any good and hath destroyed in it that enmity against God which hinders it from submitting to his Law yet the heart could not of it selfe close with and embrace any thing that is good if God did not give a new heart of flesh that is infuse into the heart an inclination and tractablenesse to his will which the Prophet prays for Psal 119.36 by which it is enabled to consent unto God and to the motions of his Spirit to follow after to know him Hos 6.3 and to take up words and return to him Hos 14.2 The truth is God could otherwise have no honour by a sinners conversion if the heart should stand out still against him and not encline to approve choose and delight in his wayes above all things To serve and obey by force is slavery and not subjection and proclaims God to be a tyrant rather then a Lord wherefore he loves a cheerful giver 2 Cor. 9.7 and to be loved and served with all the heart and with all the soule Deut. 10.12 with joyfulnesse and
gladnesse of heart Deut. 28 47. The whole tenor of this promise of God made to man in this place of the estate into which he should be restored by his free grace discovers a double difference between it and the estate in which he was first created 1. In respect of the present imperfection 2. Of the immutability of this renewed state into which he was now restored Of the former we shall speak anon As for the later it is intimated in this promise two wayes First in the means by which he shall be continued in the state of grace which is here promised which shall be the power of God As if God had said it shall not be with man hereafter as it hath been heretofore Then man having power in his own hand to stand or fall lost it quickly hereafter the power shall be in my hand and Satan shall not so far prevaile upon man as to win him to consent unto him and to fall away from God againe but there shall be a perpetual enmity between man and Satan Secondly this is farther manifested in the event wherein Satan having used the uttermost of his power should yet never be able to wound the head of the womans seed either Christ or any of his members to destroy either the one or the other Whence 11 OBSERVE The state of man into which he is now restored and established by grace is unchangeable Observe 11 SO it is promised it shall be Jer. 31.32 his life being now hid with Christ in God Col. 3.3 and not left any longer in his own keeping That it might be so it pleased God to give his children unto Christ out of whose hand no man can take them by any power Joh. 10.29 neither can or will he lose any that is given him Joh. 6.39 having united them as members to his own body and that by the firmest band even his own Spirit so that they are now kept by his power to salvation 1 Pet. 1.5 This indeed is First a great honour to God when according to his unchangeable nature whom he loves he loves unto the end Joh. 13.1 so that his gifts and calling are without repentance Rom. 11.29 And secondly a ground of strong consolation to the godly who knowing whom they have beleeved and being well assured that both he is able to keep that which is committed to him to the last day 2 Tim. 1.12 and withal that he abideth faithful and cannot deny himselfe 2 Tim. 2.13 are thereby strongly encouraged unto all duties of obedience knowing that their labour is not in vaine in the Lord 1 Cor. 15.58 seeing they are assured they shall persist unto the end and having done the will of God shall receive the promise Heb. 10.36 The purpose of God as we have seen was to keep the holy seed hereafter from falling away from God now to this end he takes order that there shall be a perpetual enmity between man and Satan and all Satans seed and instruments that Gods children may be no more allured and intangled in their sins So that we may here discover the malice of the wicked against the godly when and whence it ariseth by whom it is appointed and directed and to what end all circumstances worthy our serious consideration We see then that when sinne came into the world then came in malice too Whence 12 OBSERVE Hatred and enmity is both it selfe a sin and withal the fruit of sin Observe 12 THe Devil being at the first an Angel of light became Satan that is an Hater only by sin Take away sin which shall be when Christs Kingdome is fully setled and all the creatures agree together Isa 11.6 7. and all with man ver 8. and one man with another ver 13. See Job 5.23 It is sin that makes us enemies to God Rom. 8.7 and 1.30 and him an enemy to man Psal 11.5 that makes the wicked hate the godly unjustly and them justly hated of the godly Prov. 29.27 It cannot be otherwise seeing God himselfe is love and consequently could not but infuse love into all his creatures which dwell in love as long as they dwel in God 1 John 4.16 So that hatred could be nothing else but sin by which the creature departed from God and the fruit of sin The greater shame is there to those who having themselves begotten this bastard lay it at the door of Religion and the Professors thereof as they have done in all ages Paul and Silas are charged to be the troublers of the City Act. 16.20 and Paul a mover of sedition Act. 24.5 The same slander was taken up and fastened upon the Churches in the Primitive times as all Histories record the less cause have we to mervaile that it should be charged upon us in our dayes how unjustly it will appeare 1. If we examine the principles of religion and the rules which the Doctrine thereof prescribes all of them tending to love meeknesse patience in wrongs readinesse to forgive nay to render good for evil 2. By observing the carriage of all that imbrace religion in sincerity both towards one another and towards all men It is true indeed that hatred and division usually accompanies Religion Mat. 24.9 10. But that we shall alwayes finde to be raised not by those that embrace it but by such as oppose it as there is trouble in robbing an house but it is caused by thieves that break in and steale not by the true man that maintaines the possession of his own goods Not the Apostles and their followers but their wicked enemies were they that caused all the stir in all places where they come Act. 13.45 50. and 14.2 4 5 19. and 17.5 and 18.12 and 19.23 24. There are indeed three things that evidently manifest that hatred and envy are the fruits of sinne although they be the companions of Religion 1. That we finde them reigning most amongst such as never knew Religion 2. That when the godly are parties in any contention they are usually therein the patients and not the agents 3. That if there happen any differences amongst the godly as it happens sometimes they are occasioned either by such as imbrace religion in outward profession and not indeed or by the remainder of those bitter roots of pride and self-love which are not wholly rooted out of the hearts of Gods dearest servants When sin began then enmity began but from whom did it first spring Satan out of meere malice and envy layes snares for the woman to entrap her who had never provoked him nor had ought to do with him so that he being the hater and enemy both of God and man was the first from whom all hatred and envy sprang Whence 13 OBSERVE Satan is the first author of all envy and malice especially against Gods children Observe 13 HE is the murtherer from the beginning John 8.44 and they that hate and persecute the godly do his deeds ver 41. and fulfil his will ver 44. and
effects not so much of mens wrath or malice as of Gods truth and faithfulnesse Psal 119.75 And let this comfort support our hearts not only in our outward afflictions but in inward temptations and buffettings of Satan which are more dangerous where by though he foile us sometimes yet we know Christ hath prayed for us that our faith shall not faile Luk. 22.32 but we shall be kept by the power of God to salvation 1 Pet. 1.5 But that which above all the rest we should fix our eye upon in this combate between the woman and her seed and the Serpent and his seed is the issue and event of it both the one and the other shall be bruised and wounded but differently For the womans seed shall be wounded only in the heele far from the fountain of life and therefore without danger but the wounds of Satan and his seed shall light upon their head which is the fountain of life and power from whence 33 OBSERVE The combate between Christ and Satan and his Instruments shall end at last in the Total and Final subduing of them and breaking in pieces all their power Observe 33 SAtan must be troden under the feet of the Saints Rom. 16.20 and Christ himself shall wound the heads over many Countreys Psal 110.5 6. This truth indeed will be most fully and clearly manifested to all men in that great day when Satan himself with his chief instruments shall be cast into the lake of fire and brimstone Rev. 20.10 but in the mean time is evident enough to all that have eyes to see in those conquests which the godly obtaine at present as especially in spiritual combates when they hold fast their faith in the midst of the strongest assaults as Job doth Chap 19.25 and even in outward afflictions under which they are exercised in which they are more then conquerors Rom. 8.35 Reason 1. He hath no power in himself more then any other creature which consequently may be taken away at Gods pleasure and is limited by him in the mean time so that God may prevaile over him when he will 2. Satan is Gods enemy Mat. 13.28 39. and so are all his followers now it is Gods honour that all his enemies should fall before him Jer. 51.47 48. Rev. 19.22 3. Neither is there any other meanes of establishing a full and perfect peace in the Church of God then by subduing those that trouble it Let the godly then raise up their spirits by fixing their eyes not too much upon the sharp conflicts which they endure at present but upon the glorious conquest which they shall obtaine at last when Satan shall be troden down under their feet which is assured 1. By Gods promise Rev. 14.8 which is Yea and Amen 2. By the respect which he must needs have to his own honour infinitely advanced by triumphing gloriously over all the powers of darknesse and dashing his enemies in pieces Exod. 15.6 of which he is tender above all things Ezek. 36.22 23. 3. And by his holinesse by which he hates all that work iniquity 4. By his power which enables him to tread down all strength under his feet 5. And by all experience See Psal 106.45 46. The last thing to be taken notice of in Gods promise is his expression in speaking of the womans seed which he still mentions as One it shall be at enmity with Satan it shall be bruised and it shall break Satans head that is the whole body which is comprised under that name of seeds Christ himself with all his members who have all of them as well an interest in this victory as they have had their share in the combate Whence 34 OBSERVE Christs victory over Satan though it be by yet is not for himself alone but for all his members who also subdue Satan in and thorow him Observe 34 AS they are affirmed to do Rev. 12.11 even to have overcome the wicked one 1 John 2.13 14. whom therefore Christ will shortly tread under their feet Rom. 16.20 It is true in general that Christ as Mediator hath done nothing apart for himselfe wherein all his members have not an interest with him Reason 1. Christ needed no such combate with Satan and victory over him for any thing that concerned himself seeing he had in the beginning cast him down into hell where he holds him still in chains of darkness Luk. 8.28 2 Pet. 2.4 2. The neere relation which he hath unto the Church bindes him to be the Saviour of his body Eph. 5.23 3. Unlesse his children had been delivered out of the hands of their enemies they could never either serve him in holinesse which is the end of their redemption Luk. 1.74 75. nor praise him and rejoyce in him cordially as they ought to do see Rev. 2.10 A great encouragement to the godly even to all the holy seed to fight resolutely against Satan and all his instruments against our own corrupt lusts within this body of death as the Apostle terms it Rom. 7.24 25. by the power of the Spirit Gal. 5.24 and temptations and tryals from without cleaving still fast unto Christ Rom. 8.35 over all which we are sure to obtaine a glorious conquest at the last and having fought manfully under Christs banner to receive the Crown of life as is often promised Rev. 2.11 17. and 3.5 12. VERSE 16. UNto the woman he said She being the first in the transgression is first in the censure as she had justly deserved I will greatly multiply thy sorrow and conception That is thy sorrow in conceiving and breeding of children Sorrow is pain and weaknesse of body which makes the heart sad and heavy and that such kinde of paines and weaknesse and indisposition of body in women doth usually accompany the conceiving and breeding of children all experience shews now though that arise from a cause in nature yet it is ordered and appointed by God himselfe in a course of Justice In sorrow shalt thou bring forth children That is with bitter and sharp paines which most women generally suffer in their travail many times to the endangering yea as we see sometimes to the losse of their lives this is a farther encrease of the judgement to sicknesse in conceiving are added strong paines in travaile And thy desire shall be to thy husband The same phrase the Lord useth to expresse Abels subjection to his brother Cain Gen. 4.7 which implies not only subjection to him in obeying his commands but reacheth farther to the bringing under unto him the very desires of her heart to be regulated by him so farre that it should not be lawful for her to will or desire what she her selfe liked but only what her husband should approve and allow A just law unto her who having given way to her own inordinate phantasie and appetite stirred up in her by the suggestions of Satan had undone at once both her self and husband And yet a rule given her for her own good and safety
they did before and evil they knew experimentally to their own shame and sorrow And now lest he put forth his hand and take also of the tree of life An imperfect speech intimating one special reason why God drove man out of Paradise to prevent his further sin by profaning that holy Ordinance in eating of the Tree of Life which he had now no right unto having broken the Covenant whereof it was the seale and which he was as likely by the policy of Satan to be drawn unto as he had been before to eat of the forbidden fruit And live for ever Which Satan might suggest and man might as easily believe as well knowing that this tree had that vertue though it were now of no efficacy by mans breach of the Covenant VERSE 23. THerefore the Lord God sent him forth from the garden of Eden The place of pleasure and store-house of plenty how he sent him out whether by expresse command or otherwise it is not material To till the ground from whence he was taken An hard task considering what curse God had laid upon the earth and how unprovided he was of all necessaries for that imployment And yet no wrong to Adam who was no heir to Paradise being created out of it as is evident by this expression and is now put into no worse condition then that in which he was created God we see then considers Adams weaknesse and therfore in mercy towards him to prevent his falling into a second sin shuts him out of that place where he might have allurements to draw him into it Thus even his judgements are still tempered with mercy but the Observation to be drawn out of the Consideration thereof in general we have handled already more particularly We may 1 OBSERVE God oftentimes with-holds from us or deprives us of many blessings for our good Observe 1 HEnce Agur desires that God would not heap wealth upon him lest he should forget God Prov. 30.9 The Psalmist found that prosperity made him secure but when God his his face it put him to his prayers Psal 30.6 7 8. hence he professeth that God had afflicted him in faithfulnesse Psal 119.75 1. To keep him in a right way Ps 119.67 2. To quicken him unto prayer Ps 116.4 3. To take off his minde from the world See Ps 73.25 that we might prize God and Christ and heaven at an higher rate 4. Sometimes he doth it to make our faith and sincerity more evident to the world as he dealt with Job 5. Perhaps to do us more good at the last as he dealt with him Let this consideration quiet our hearts in wants and losses remembring that all things are ordered by God who 1. Is good and doth good Psal 119.68 2. And turnes all things to good to those that love him Rom. 8.28 3. And knowing the frame of our hearts better then we our selves foresees that those things which he with-holds or takes from us would corrupt us though we our selves discern it not at present The Lord knew and considered that our Parents had already fallen into one sowle sin and therefore concludes upon good grounds that they would be as ready to fall into a second and gives unto us thence sufficient warrant to 2. OBSERVE When men have once broken out into one sinne they are in danger to fall into any other Observe 2 NOt only wicked men who work all uncleannesse with greedinesse Eph. 4.19 and sell themselves to work wickednesse 1 King 21.25 but even the godly as appeares in Lots falling from drunkennesse into incest Gen. 19.32 and Davids adding of murther to adultery 2 Sam. 11.4 15 17. Reason 1. Every man hath within him the root of every sin 2. And having once broken the bond of obedience hath nothing to hold him in 3. And hath his heart weakened by the very act of sinning as any part of the body is by a stripe or wound that it hath received 4. And Satan having prevailed upon us in one assault is thereby encouraged to attempt us with more violence afterwards as we have seen in his tempting of Eve Beware of giving the water passage though never so little he that standing on an high place hath lost his footing knows not where to stay himself Blessed is the man that feareth alwayes Prov. 28.14 Let it move us having been overtaken by infirmity to repent speedily and seriously to stand carefully upon our guards and to pray fervently Lest if we wax bold and secure God in his justice leave us to our selves and we be overtaken as St. Peter was Luke 22.33 3â— Well the Lord knowing Adams weaknesse to prevent his falling into a second sin shut him out of Paradise and thereby took away the occasion that might have been a meanes to draw him thereunto Whence 3. OBSERVE God as he alwayes foresees so oftentimes he prevents mens falling into sin Observe 3 SUrely he that alwayes knows the thoughts of men afar off Psal 139.2 and hath before him all the opportunities that may be presented unto them to allure them unto sinne and all the purposes and policies of Satan that labours to ensnare them must needs know what sinnes they will fall into and therefore may be able to prevent them which he doth often in his own children as he with-held David from spilling of Nabals blood 1 Sam. 25.32 33. and from killing Saul 1 Sam. 24 5. And many times in wicked men for preventing of mischief to his own children as Jeroboam from seizing upon the Prophet 1 King 13.4 the children of Israels violence from Moses and Aaron Numb 16.42 Herod from destroying Christ Mat. 2.12 13. Let all the godly take special notice of this special act of Gods providence in preventing their falling into divers sinnes whereof they may finde 1. The roots in their own hearts 2. They feele the motions of divers inordinate lusts the quenching wherof that they break not out into open acts must needs be acknowledged to be Gods act somtimes awakning our own consciences to prevent the farther growth and breaking out of lusts that have taken fire into an open flame as in Davids case 1 Sam. 24.5 sometimes causing his spirit within us to fight against these lusts of the flesh Gal. 5.17 otherwhiles giving us seasonable warnings out of his word which kept in David from persisting in that discontented humour against the acts of Gods providence Psal 73.17 which he acknowledgeth to be Gods holding of him by his right hand verse 23. And lastly by removing occasions and taking away opportunities of producing sin into act Now to prevent Adams further sinning by eating of the Tree of Life God casts him out of the garden of Eden where the Tree of Life stood that he might not have that allurement before him to tempt him and to give him opportunity to commit that sin Whence we may 4 OBSERVE The surest way to prevent mans falling into sin is to be farre from the allurements that might entice
having some remainders of flesh in them need that bridle to hold in the inordinate motions thereof seeing though the spirit be willing yet the flesh is weak Mat. 26.41 and rebellious Rom 7.23 2. It is Gods honour as well to be feared for his judgements as to be loved for his mercies 3. Because the dearest of Gods servants although they be delivered from the wrath to come yet may smart by his rods and by laying his judgements before their eyes may be made more sensible of the benefit of Christs sufferings when they take notice of the fearfulnesse of those judgements from which they are delivered thereby Who are they that deny the use of that meanes which God found so needful to our first Parents annexed to his Law as a bridle to restraine his people from rebellion and which experience both taught godly men to be so useful to themselves It is true that love is a strong band to tie men to obedience and might be sufficient if it were perfect but seeing we know but in part 1 Cor. 13.9 and consequently can believe but in part it must needs follow that there must be the same defect in our love that we finde in our faith and knowledge upon which that is grounded and consequently there needs some other help by the terrour of judgement to keep down the motions of the flesh that the weaknesse of our love may not be hindred in carrying us on with life and constancy to the acting of those duties of service that God requires at our hands It is further to be observed that the Lord thinks it fit to represent the terrour of his wrath by some visible object for if it might be doubted whether the Cherubims that were placed at the entrance of Paradise were discernable by the eye it must needs be granted that the flaming sword which they held was visible So that we may 5 OBSERVE It is a great help to be informed by sense of those things that are to work effectually upon our hearts Observe 5 NOt only the Jewes who lived as it were in the twilight God was pleased to instruct by sense in sacrifices washings circumcision c. but even unto Christians he hath ordained Baptisme and the Lords Supper for the affecting of our hearts the more feelingly with the sense of that precious mercy the redemption of our soules and washing and strengthening of them by the vertue of Christs Death and Passion Reason 1. We are most easily clearly and speedily moved by sensible objects which have a strong influence upon the affections and the Lord who knowes our frame Psal 103.14 is pleased to condescend unto our weaknesse to teach us by those means of which we are most capable representing to earthly men heavenly things in an earthly manner John 3.12 Let us make use of those meanes which the Lord hath left unto us for this end not despising them but abasing our selves and admiring Gods infinite goodnesse and patience who is pleased to stoop so low in compassion of our weaknesse And long for heaven wherein when our bodies are made spiritual 1 Cor. 15.44 we shall behold God with these eyes Job 19.27 and seeing him as he is 1 John 3.2 shall be satisfied with his likenesse Psal 17.15 filled with his love and transported with the sight of his glory The Cherubims that held out this flaming sword must needs be acknowledged to be Angels as we have seen already to strike the deeper impression of terrour into Adams heart if they were visible seeing we finde their presence so terrible to the godly Dan. 8.17 So that we may hence 6. OBSERVE The Angls themselves are ministring spirits for the good of the Saints Observe 6 GOds Ministers Psal 104.4 sent at his Command not only for Christs service Mat. 4.11 Luke 22.43 but his childrens too to keep them in their wayes Psal 91.11 to destroy their enemies 2 Kings 19.35 to instruct them Dan. 8.16 19. to chastise them for their sins 2 Sam. 24.16 and to gather the Elect to judgement and separate the wicked to be destroyed Mat. 24.31 and 13.39 41 42. Reason 1. They are Gods creatures and therefore at his Command 2. And employed by him for the good of those that shall be companions with them in the same glory to encrease love amongst all the Elect as being fellow-members of one body 1. See how deare Gods children are unto him who is contented to employ his own guard to do them service 2. Learne from them nay from Christ himself John 13.14 15. to stoop to the service of our brethren at Gods Command Gal. 5.13 even Kings themselvs with David who served his own generation Act. 13.36 The sword which those Cherubims held turned every way that which way soever the man should attempt the entrance into Paradise it might meet with them so that there was no possibility of escaping Gods hand the man should attempt the returning into Paradise from which God had excluded him Whence we may 7. OBSERVE There is no meanes to escape the hand of Gods Justice if men walk on in a course of rebellion against him Observe 7 THere is no flying from Gods Presence Psal 139.7 nor consequently from his revenging hand Job 20.25.16.22.23 so that there is no peace nor safety to the wicked Isa 57.21 Reason 1. Gods Presence is every where and as many creatures as are in heaven and earth so many instruments he hath to execute his judgments for all are his servants Psal 119.91 to fulfil his Word and Will Psal 148.6 2. Else God could not governe the word in righteousnesse if men walking in rebellious courses might find any means to escape his revenging hand Let it move us to forbear all rebellious practices as being assured therein to run upon inevitable destruction and to lay hold of Gods strength that we may make peace with him Isa 27.3 whose vengeance we can neither avoid nor endure ver 4. FINIS A Table of all the Observations and Principal Points handled in this Book CHAP. I. Verse 1. DIvine Truths sufficiently commend themselves without the help of any â—â—naments of Art or Eloquence Page 5 We must first give our Assent unto the Truths of God and search into the fuller understanding of them afterward p. 6 The World had a Beginning nay it began but a while ago p. 7. Before the World was God is ibid. Creation is the work of a Mighty Power p. 8 The World was nothing till God gave it a Being p. 9 Heaven is more Excellent then the Earth ibid. The Earth and all the store of it is the work of Gods Hand p. 10 Verse 2. The best way to judge of things aright is to look back and consider them in their first Original pag. 12 All Creatures how Glorious and Beautiful soever they appear at present were Base and Deformed in their original ibid. The Earth was empty till God furnished and stored it p. 13 Imperfections and Wants are no part of Gods
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