and the thoughts of his heart to all Ages Psal 33.11 and his Word or Decree brings to passe whatsoever he will Depend upon that Word with the Prophet David Psal 130.5 as being in it self unchangeable Isa 45.23 as God himself is that utters it Mal. 3.6 who will not alter the Word that is gone out of his lips Psal 89.34 whether it be for good Numb 23.19 or for evil Numb 14. comparing verse 12. with 25.35 And is as effectuall in the event 2 King 10.10 much more than the word of Kings Eccles 8.4 because he is strong and faithful that utters it Trust in it then firmly it is surer than the strongest Evidences And fear it it is firmer then the Lawes of the Medes and Persians Light is the first of all the Creatures that God makes as being it self most generally useful especially to the end which God principally aimed at which was to make all the rest of his works Visible and thereby capable of observation which was the principal end wherefore he made them This Light being a Creature must needs infinitely differ in nature from that Eternal brightness which God who only hath Immortality is said to dwell in from all eternity 1 Tim. 6.16 In what body it was fixed and how spread over the face of this unformed masse it is not easie to conjecture especially seeing at present we know not the way where the Light dwelleth Job 38.19 nor needful to enquire after seeing the Holy Ghost passeth it over in silence Only because all the works following must needs be created in the Light which was created before them all We may 3. Observe God loves to do all his Works in the light Observ 3 AS he dwells in the light 1 Tim. 6.16 The manner indeed of his working is secret and not observable or visible to men but the work it self is brought forth into the light and made manifest to all He declares his strength Psal 77.14 and his righteousnesse Psal 58.11 92.2 and hath therefore published in his Word the rule by which he proceeds and the end at which he aimes in all that he doth and hath besides planted in all men a light of understanding by which they may both comprehend and judge of all his works Reason 1. Because his work is Perfect Deut. 32.4 and therefore able to endure the light John 3.21 which none hide their works from but evil doers verse 22. 2. Because one special end of all his works is that he might be known In and By them Rom. 1.20 and be honoured for them Psal 111.2 3 4. 145.10 11. for which cause he hath also left his most memorable works upon record to posterity that men beholding all his wayes might know and fear him and trust in him Psal 78.6 7. Let us then search into and heedfully observe Gods works which is the duty and practice of all those that have pleasure therein Psal 111.2 A study 1. Pleasant 2. Profitable 3. Necessary both by Gods Command and because they nearly concern our selves Unto the true understanding whereof there needs Outwardly the direction of the Word Psal 73.16 17. and besides that Inward light of the Spirit which discovers unto all the Counsels of God as far as they concern us Let us also after Gods Example Walk and Work in the light 1 Joh. 1.7 as being Children of the Light Ephes 5.8 ordained by God to shine as Lights in the world Phil. 2.15 that our works being seen of men they may glorifie our Father which is in Heaven Matth. 5.16 doing those things that may abide the light and be approved by it Joh. 3.21 and setting all that we do before the light of our own consciences and before Gods presence Psal 139.23 24. Yea if need be before the faces of all men when Gods honour and our own necessary justification and the credit of Religion thereby require it at our hands Otherwise even works of the light are to be done in secret Matth. 6.3 unlesse the encouragement of other men or the necessity of the work it self require the performance of it in a more publick manner As even modest women choose rather to uncover their breasts before others than to suffer their children to cry for hunger In this Relation although the way where the light dwelleth be not discovered unto us yet the Author who Created it is expresly mentioned Light as well as all other Creatures was the effect of Gods decree Whence 4. Observe Light as well as all others Creatures is the Work of God himself Observ 4 IN many respects resembling him that made it as being Glorious Spiritual Pure diffused in an instant searching all places and useful for Direction and Comfort Thus both the light it self and the Sun that carries it are both prepared by God Psal 74.16 Isa 45.7 How much more is God the Author of VVisdom and Understanding the Inward light of the soul seeing he is the Light that enlightens every one that comes into the world John 1.9 but more of his own children whom he enlighteneth with that true knowledge of the glory of God in the face of his Son Jesus Christ 2 Cor. 4.6 Let all men then seek the Light of VVisdom at Gods hand as we are directed Jam. 1.5 Ephes 1.17 18. and that by the meanes which he hath ordained his VVord especially which is a light Prov. 6.23 shining in a dark place 2 Pet. 1.19 enlightening the eyes Psal 19.8 and directing the steps Psal 119.105 and yet not comprehended by the darknesse John 1.5 which rests upon the hearts of all them that remain in their natural condition and that this light may be discerned the eyes of the mind must be opened by the Spirit which must be begged of God by fervent and frequent prayer as David prayes God to open his eyes Psal 119.18 Let us acknowledge the light as a speciall blessing from God without which our life were both Uncomfortable and Unprofitable and all the Creatures to us for the most part unserviceable as we see in the Egyptian darknesse which fixed men to their places that they moved not for three dayes Exod. 10.22 23. and was an immediate fore-runner of a greater plague Much more let us acknowledge the light of our minds to be his blessing who hath opened our eyes and shined into our hearts when he hath left the rest of the world to perish in their ignorance Our thankfulnesse for so great a mercy ought to be manifested by walking in that light and perswading others to walk in it with us Isa 2.5 We cannot but take notice that God brought this Light out of Darknesse for there was nothing but darknesse upon the face of the Deep when God commanded this light to shine forth as there was nothing but deformity till God brought beauty into the world Whence 5. Observe God can and often doth bring Light out of Darknesse Observ 5 AS he doth daily by renewing the light of the day after the
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
amazed creatures being now fallen off from God labour to shift for themselves and to hide from the Presence of God They discover the nakednesse of their bodies and their shame thereby for that they provide a covering of fig-leaves God begins to shew himself for all their covering they dare not come into his sight they finde a shift for that too and run behinde the trees to hide themselves what would all this profit them to the taking away of their sin and recovering of their former happinesse which was that which they should have laboured for but was not at all in their thoughts We may then hence 8 OBSERVE When men are once fallen away from God they are left to miserable and unprofitable shifts Observe 8 TO hide under falshood and vanity Isa 28.15 To an arme of flesh Jer. 17.5 which proves like a broken reede and pierceth the hand of him that leanes on it To make riches their high wall Prov. 18.11 which availe not in the day of wrath To strong holds which like ripe figs fall into the mouth of the eater Nahum 3.12 which when they have stayed themselves on all their life at the latter end they are discovered to be fooles Jer. 17.11 and shall not see when good cometh ver 6. and may be compared to a man who being halfedrowned graspeth after the woods in the bottome of the water which help him only to hasten his destruction Reason 1. It cannot be otherwise when men are once gone away from God in whom only is true comfort and safety and his Name a strong tower which they that run unto are safe and from whom is the efficacy of all meanes which without him can do neither good nor evil 2. God in his just judgement when men honour him not as God deprives them of that wisdome Let it be the wisdom of all those that desire their own good to cleave fast unto God and to cast away the unprofitable dependancies upon the creature which 1 In it self taken apart from God in whom all things subsist is meer vanity 2. Is of use only in this present life 3. And here useful only to the outward man but can neither secure the conscience nor make the heart better nor much lesse reach to eternity 4. If it could protect us from men it cannot prevail against the Power of God 1. If they could do that cannot interest us in his favour which only is our life and happinesse It is observable that Adam flies from God who came only to shew him his sinne and to offer him the meanes of recovering his favour and happinesse by Jesus Christ as is manifested in the sequel Whence 9 OBSERVE Men are naturally apt to flie from the meanes of their own good Observe 9 TO forsake the fountain of living waters Jer. 2.13 Gods Ordinances and wayes Job 21.14 ordained by God unto men for their good Deut. 6.24 which if one do he shall live in them Lev. 18.15 leaving the pathes of uprightnesse to walk in the wayes of darknesse Prov. 2 13. nay to forsake God himself Israel would none of him though he offered himself unto him upon the best termes Psal 81.11 seeking Egypt rather then Canaan bondage rather then liberty Thus all men by nature love darknesse rather then light John 3 19. flie from all communion with God with Christ from his Word his Ministers whom for telling the truth they account their bitter enemies Gal. 4.16 and this is not only the perversenesse of some who persist to the last in the wayes of their own ruine but even of such as God afterwards prevailes withal to hearken to his own counsel and recovers out of Satans snares The Prodigal sonne not only goes from his father at first but will rather adhere to a Citizen a stranger to him yea and live by swines meat then returne back to his own father and yet pinched by extreme necessity returnes and is reconciled unto him at last The reason is 1. Mens ignorance of spiritual things wherein their true good consists when Christ came into the world the world knew him not John 1.10 and no marvel for they having only the use of natural that is carnal reason must need mistake spiritual things which because they cannot comprehend they account them foolishnesse 1 Cor. 2.14 2. The wisdome of the flesh being enmity against God as many as are of the flesh must needs hate him and therefore cannot submit unto him 3. The wayes of attaining true good are by denial of ones self and all the lusts of the flesh which is impossible for any man to do remaining in his natural condition If any man then desire to be directed aright in a way to seek his own good let him not take his own wisdome into counsel nor follow the direction of any that are guided by no better light then that of nature which being enmity against God cannot but carry us away from him who is our happinesse and safety to take hold of broken reeds that pierce our hands when we rest upon them but let us open our eares to the counsels of wisdom and pray for a new heart that may be guided by Gods Spirit which both shews unto a man the way of his own and perswades him to embrace it so that he shall not depart from it as he hath promised Jer. 32.40 How the woman sleighted the curse which God had denounced upon the eating of the forbidden fruit and for all that adventures boldly to break the Commandment we have seen Now God comes to call them to account for what they had done we see what terrour seizeth both upon her and her husband Whence 10 OBSERVE The terrours of God shall first or last shake the hearts of all those that do most sleight his judgements Observe 10 AS is evident in the examples of Pharaoh Exod. 8.8 28. and 9.27 28. and 10.16 17. of Zidkijah 1 Kings 22.25 Belshazzar Dan. 5.6 Pashur Jer. 20.3 4. and shall be much more clearly and generally manifested at the last day by that dreadful horrour that shall seize upon all the wicked Rev. 6.16 Indeed unlesse God should in this manner deal with the wicked of the world he should 1. Suffer his Honour to be trampled under foot and his Authority and Power despised 2. Harden the hearts of wicked men in mischief Eccl. 8 11. 3. There is no fitter judgement nor more proportionable to the sinne then to punish security and contempt with feare and terrour The conscience of Delinquents could not but testifie their guilt and now they no sooner heare a voice but they conceive presently that God is come to call them to account and to take vengeance on them whereupon they labour to shift out of sight and to hide themselves among the trees Whence 11 OBSERVE A guilty conscience is filled with terrours upon every occasion Observe 11 THis was Cains case who stood in feare of every one that he met lest he should kill him Gen.
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
him unto sin Observe 4 THus Job makes a covenant with his eyes not to look upon a maid that he might not have occasion to think on her Job 31.1 And Solomon adviseth us not to come neere the doore of a lewd womans house if we would avoid adultery Prov. 5.8 not to look upon the wine in the cup if we would avoid drunkennesse Proverbs 23 31. Reason 1. The pronenesse of our corrupt nature to evil which like gun-powder takes fire by every spark 2. The aptnesse of outward objects to work upon sense which quickly kindle affections by which our judgement is corrupted so that we are suddenly overtaken before we can arme our selves to resist the temptation Let us betimes remove from us all outward provocations to sin-alluring objects wicked company c. as being conscious to our selves of the weaknesse of our own hearts and having no assurance to be assisted by God if we cast our selves upon needlesse dangers as our Saviour answers Satan Mat. 4.7 especially to be watchful over our selves in those sins to which nature or custome most inclines us But it were needlesse to prevent a danger where is no likelihood of falling into danger wherefore we must needs acknowledge that God in his wisdome foresaw a pronenesse in Adam to fall into that sin which he so carefully prevents namely that Adam would be apt to take of that Tree of Life which now could not profit him at all So that we hence upon good ground 5. OBSERVE Men are naturally apt to think themselves safe in the performance of outward acts of holy duties Observe 5 FOr God discovers a pronenesse in Adam not only to eat of that Tree of Life but withal to perswade himself that by eating of it he should live for ever Thus the Jews rest upon the outward act of fasting Isa 58.3 4. and think themselves wronged because that was not accepted and conceive that the very standing in Gods house shall deliver them Jer. 7.10 And the Pharisee pleads his fasting twice in the week c. for his justification Luke 18.12 Reason 1. Carnal men embrace this common principle that God will accept and reward those that serve him 2. And know no other service but the performance of the outward work as being uttenly unacquainted with the inward operations of the spirit which they never felt in themselves 3. And finde the outward act approved by men 4. Lastly have their eyes blinded by Satan lest by drawing neere unto God in sincerity of heart they should escape out of his snare 1. It justly taxeth all that blinde their own eyes to their destruction without Gods infinite mercy by resting upon outward performances like the Jewes Isa 1.15 In praying hearing fasting alms-giving receiving the Sacrament as is manifest First when they undertake them without preparation not stirring up themselves to take hold of God Isa 64.7 Secondly by remaining without life both in and after such performances Thirdly and think themselves wronged if in such formes of godlinesse they be not approved by God and men Wherein 1. They wrong God in conceiving him to be like themselves Psal 50.20 and in offering him the basest part only of his service when their hearts are far from him Esay 29.13 whereas God loveth truth in the inward parts Psalme 51.6 and being a Spirit will be worshipped in Spirit and truth John 4.24 2. And beguile themselves deading their own hearts and losing all their reward 2. Let it be our care to performe all our services with life and affection to hear with feare and trembling Esay 66.2 to poure out our soules in prayer Psal 62.8 to afflict them in fasting Levit. 23.32 and to performe acts of obedience with joy and cheerfulnesse Deut. 28.47 To which end let us have still before us 1. The Majesty 2. Holinesse 3. Spiritual nature 4. All piercing eye of that God to whom we addresse our selves First in our services Secondly our great obligation to him to whom we owe more then our selves and therefore our best abilities to serve him withal Thirdly the weight of the duties themselves which require our whole strength in the performance of them that we may 1. Wash our hands in innocency when we compass Gods Altar Psal 26.6 2. Draw in and unite all our thoughts when we go about those duties 3. Wait upon God for strength from above Psal 51.15 119.18 We see how careful God is to prevent Adams eating of that Tree to which he had now no right at all the Covenant being broken which it sealed Whence 6 OBSERVE God cannot endure the defiling of his Ordinances by such as have no right to them Observe 6 NOt his word Psal 50.16 17. Lords Supper 1 Cor. 11.27 Baptisme to other then Beleevers Acts 8.36 37 Mark 16.16 see what became of the guest that thrust in to the feast without a wedding garment Mat. 22.12 13. and how sharply God reproves the Priests for bringing uncircumcised persons into his Sanctuary Ezek. 44.7 Reason 1. It is an high dishonour to God who by wicked mens drawing neer unto him may seeme to be their patron Jer. 7.11 2. Holy things are thereby prophaned Mat. 7.6 and brought into contempt 1 Sam. 2.17 3. It is a great meanes to harden wicked mens hearts who enjoying these priviledges which of right belong only unto the godly flatter themselves with a vaine conceit that they are accepted and approved of God as well as his own children an evil to which mens hearts are very prone as hath been shewed in the last point First how dare men then so boldly thrust in themselves without warrant into the use of Gods Ordinances in prayer hearing partaking of the Sacrament being 1. Ignorant of the nature of those duties and consequently unable to perform them as they ought 2. Having no interest in the Covenant as having never in their hearts consented to live unto God not unto themselves to deny themselves and the world which Christ requires of all his followers Mat. 16.24 3. And manifesting by walking after their lusts that they take themselves to be their own Lords Psal 12.4 Whereby they 1. Beguile themselves accounting themselves amongst Gods children interessed in all their priviledges to which they have no title 2. And beguile others who living as they do are apt likewise to think well of themselves as well as they 3. Offend others 1 Sam. 2.17 4. And encrease their own judgement 1 Cor. 11.29 Secondly let us examine our selves not only in receiving the Sacrament as we are directed 1 Cor. 11.28 but in prayer and in other religious duties what right we have to the use of them 1. What faith and dependance upon God such as Saint Paul expresseth 2 Tim. 1.12 grounded upon experimental knowledge 2. What conformity we finde in our hearts to the minde and will of God upon which David grounds his petition in prayer Ps 143.9 10. 3. What abasement of our selves we finde in our own hearts with Job
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
the Nature of it Perfect in the highest degree according to the proportion of that Creature and in the use of it fit and serviceable to that end for which it was made wherein the greatest goodnesse of a Creature consists Thus when God hath made his works he overlooks them and passeth his censure upon them which is nothing else but a continued approbation of and rejoycing in his works as the Psalmist terms it Psal 104.31 So that we may from thence 1. Observe God takes a view and notice of all his Works that he makes Observ 1 PArtly to rejoyce in them as he doth in himself which is a chief part of his happinesse and partly to support them and cherish them that his tender mercies may be over all his works Psal 145.9 and lastly that he may order and direct them by his wisdome to the ends that best please him Psal 33.14 15. Let us in imitation of God observe all that he hath done or doth in heaven or earth either in the works of Creation or of Providence 1. It is the end wherefore God hath given us understanding more then the beasts of the field 2. It oftentimes furnisheth us with rules for the directing of our wayes 3. Sometimes it yields us ground of comfort and encouragement for staying up of our hearts in times of doubts and fears Psal 77.10 11 12. 4. It is a great means of encreasing Love Fear and Reliance upon God by the discovery of his wisdome and faithfulnesse in all his wayes Psal 104.24 And lastly fills our hearts and mouthes with his praise Psal 145.5 6. 2. Let us learn to look back upon and try our own wayes and works that it may minister unto us matter either of rejoycing in well doing Gal. 6.4 and yet not in our selves but in God who furnisheth us with power and guides us by his counsel in that we choose as David doth Psal 16.7 or of humiliation in our failings with the same Prophet 2 Sam. 24.10 The neglect of this duty is justly taxed in Gods people Jer. 8.6 We have indeed cause to be the more carefull in the performance of this duty 1. Because of our manifold errours in all that we put our hand unto 2. Of the account which we must give unto God of our well or ill doings hereafter when God shall bring every work into Judgment Eccles 12.14 It is worth our observation that Gods allowance of his own work is set to it as a sufficient seal to passe it for currant without control or farther examination For the Holy Ghost commending Gods work unto us as every way good and perfect tells us that he saw and approved it to be so Whence 2. Observe God is a sufficient Witnesse to himself Observ 2 JOhn 8. for which cause he swears by himself Gen. 22.16 and all men do or should swear by Him alone as if when their credit is doubted of they would appeal to a witnesse that is without exception as being an Oracle or Standard of Truth Reason 1. Because he knowes all things and is truth it self whereof if any Creature partake in any proportion it receives it from God and therefore if God take in any witnesse from man it is in effect his own Testimony yet infinitely weaker then his own because it passeth through the hand of those that are subject to Errour 2. It is an high honour to God that his Word should carry such Authority with it as an Oracle of Truth without any debate or contradiction whereby his Soveraignty Wisdom and Truth are acknowledged by men and Angels when they receive his Testimony without farther tryal as we do that coyn that the King hath stamped and allowed when we acknowledge both his Soveraignty and Faithfulnesse 1. Let us receive his Testimony for his own sake because he hath spoken it as our Saviour requires us to do Math. 5.20 Who can neither deceive Tit. 1.2 nor be deceived And that 1. in obedience to him who is the Lord of our faith 2. As the readiest and surest way for the setling of our own hearts 3. As the only meanes to give God his due honour by setting to our seal that the is true Joh. 3.33 Gods Testimony we call either his Word or the Testimony of the Spirit agreeable thereunto 2. Admire Gods goodnesse to men who having no need of their Testimony Joh. 5.34 as having greater of his own ver 30. is pleased notwithstanding to honour them so far as to accept them for his witnesses Isa 43.10 and besides to reward their Testimony as a good service done unto himself Gen. 15.6 Luke 12.8 This Testimony that God gives unto the works that he made severally that they were good and generally that they were very good must be understood of their goodnesse every way and in all respects They were good in their Being Good in the perfection of their Being according to their kinds in their proportion Good in their fitnesse to their uses for which they were Created and Good in their mutuall correspondence and thus this goodnesse of the Light is to be understood in this place by occasion whereof to avoid needlesse repetitions we may once for all 3. Observe All that God doth is exceeding Good and Perfect Observ 3 IN the work of Creation all Gods works were made in wisdom Psal 104.24 In the administration of the Creatures his work is perfect Deut. 32.4 and all his waies Psal 18.30 yea every thing is made Beautifull in its time Eccl. 3.11 Reason 1. They must needs in their proportion be answerable to the workman to God that made them now God is Good and perfect every way and therefore cannot make any thing Evill or imperfect because he hath power in his hand to make what he will and how he will which men who are imperfect themselves and have no power but what they receive by dispensation from him cannot do 2. His works need to be Good and Perfect because they cannot be mended No man can add to or take from them Eccl. 3.14 supply that which is wanting or make strait that which is crooked Eccl. 1.15 Men can only apply Gods works to their uses but can neither alter them nor add unto them 3. Gods works are made to shew forth and manifest God unto us even the invisible things of God Rom. 1.20 They must therefore be all good and perfect that they may represent unto us his goodnesse and perfection that is the Author of them 1. Let us then acknowledge them to be so All the works of nature even those the end or use whereof we understand not the meanest and basest whereof even a fly a louse a toad the most curious workman in the world cannot frame much lesse give life unto And all the works of Providence afflictions of the godly Psal 119.75 The prosperity of the wicked Psal 73.18 as all working together for good Rom. 8.28 though we discern it not by reason of the errour of our Judgments
might without it as easily be understood here as it is before in the benediction of Fowls and Fishes seems to intimate the desire of the Holy Ghost to move us to have God still in our eye in the contemplation of the whole Work of Mans Creation in a more speciall manner and that in every particular Circumstance of so great a work Thus we have after Man's Creation recorded Gods blessing upon him for propagation and after that his solemn investiture into his Dominion over the beasts of the field and the rest of the works of his hand Whence 1. Observe It is by Gods blessing that Man must be sustained and upheld as well as it was by his Power that he was Created Observ 1 BY Gods Blessing we mean the continuall prosecution of us with his favour in the Course of his Providence and assistance by his Power to prosper us in our persons and estates and in all that we put our hands unto This Blessing of God upon men was alwayes esteemed the Fountain of all good and happinesse unto men Wherefore we find that he renewes it unto Noah after the flood Gen. 9.1 almost in the very expression wherein it is given unto Adam here and is bestowed upon Abraham as a speciall favour Gen. 12.2 which the Patriarchs made over unto their Children and Posterity after them by speciall warrant from God as their best inheritance and is a speciall reward annexed by God as a speciall Encouragement unto all that walk in an holy course of obedience before him by which his Children should prosper in their Persons Posterity and Estates Let all men labour to interest themselves in Gods blessing as their best portion the showres of Blessings as the Prophet terms them Ezek. 34.26 which make the Wife the Cattel and the Ground fruitfull make our Labours successefull the means that we use effectuall and our Wealth and encrease usefull and profitable unto us for our good This blessing must fall upon us from Christ our Head as the oyl from Aarons head run down to the skirts of his garments and is continued upon the just Prov. 10.6 onely in a way of obedience according to Gods Sanction Levit. 26. Deut. 28. The same Blessing that God bestowes upon Adam he had given before unto the Fishes and Fowles for the greatest part but there he rather speaks Of them than To them Here he speaks To the man whom he had endowed with understanding to know what it was that he received which seeing he pronounceth and causeth the man to understand before he effects it we may 2. Observe God will have men to take notice of and understand the Blessings that He bestowes upon them Observ 2 WHerefore we find Gods people every where taxed for not understanding what God had done for them as Hos 11.3 yea even in Ordinary blessings Jer. 5.21 24. much more are they charged with their stupidity and foul unthankfulnesse that understood not nor remembred those Extraordinary favours of God of which they had so much experience in the Wildernesse Deut. 29.4 Psal 106.7 An argument of a bruitish and senselesse heart and the ground of a spirit of rebellion and especially the fore-runner and occasion of fearfull plagues the just reward of that foul sin of unthankfulnesse But whereas God had a residue of Spirit why doth he make but one Couple It may be it was to unite all men in love one to another as being the children of One so that we cannot shut up our bowels of compassion from any man of what Nation or Kindred soever he be but we must hide our selves from our own flesh Isa 58.7 Or it may be it was to manifest his Power in multiplying two persons into so many Nations as we may see now overspread the whole face of the Earth Whence 3. Observe God can easily bring Multitudes out of One if he please Observ 3 AS he promised Abraham Gen. 15.5 and performed it as the Apostle tells us Heb. 11.12 though the stock out of which they sprang seemed to be as good as dead Thus he multiplyes his Church into great Multitudes out of an Handfull of Corn sowne on the top of the Mountains Psal 72.16 And no marvel seeing it is much easier for Him to bring Many out of One then it was to make All out of None as he did in the Creation in the begining Walk before him in fear He that made Many out of One can more easily bring Many to One nay to None if it please Him as he dealt with Ahab's numerous kindred and posterity as he had foretold he would do by the mouth of Elijah 2 King 10.4 5. and as we see He doth daily blotting out the very memory of many great families as he threatened to do unto Amalek one of the first of the Nations Exod. 17.14 Again 4. Observe All the Men and Nations in the World are of one Blood and have all of them but one Father Observ 4 Thus the Apostle testifies that God made of one Blood all Nations of men Acts 17.26 And in the renewing the face of the Earth drew out of one Stock all the Kindreds and Nations of the World which came all out of Noah's loynes so that all men have but one Father on Earth as well as they have but One Maker in Heaven One God and Father of all Let all men then love as Brethren Looking upon all men not onely as Neighbours as we are commanded in the Law but as of the same flesh with us Isa 58.7 And let us endeavour to manifest it in shewing Courtesies to strangers as we are commanded Exod. 23.9 12. Heb. 13.2 Forgiving our Enemies and doing good to all men Gal. 6.10 Of fruitfulnesse at which the blessing of God points in this place we have spoken already upon Ver. 22. Unto the blessing is annexed a Direction or Command to subdue the Earth and take the charge of the Creatures Replenishing of the Earth includes at least a blessing as expressing the measure of mans fruitfulnesse which should be so great that his Posterity should fill the Earth Notwithstanding it cannot be denyed that it carries with it besides the force of a Command as some men think unto men to disperse themselves abroad upon the face of the earth till they have filled every habitable part thereof at least it must be allowed as a warrant unto them so to do as Occasions and Opportunities shall invite them thereunto And indeed how men should subdue the earth which must be done by culture without inhabiting it it is hard to imagine Whence 5. Observe Mans Subduing and Replenishing the Earth is by special Warrant and Command from God Himself Observ 5 THis Warrant is renewed again to Noah after the Flood Gen. 9.1 who was as it were the Second Founder of the Earth Hence it is that the Psalmist tells us that God hath given the earth to the sons of men Psal 115.16 and as Moses speaks divided them their inheritances
enquire into Gods works as to affect her heart the more with the particular view and taste of Gods goodnesse to her and her husband Whence 3. OBSERVE No place nor employment can free us from Satans assaults Observe 3 THus as he tempted our first Parents here in Paradise so doth he Elies sonnes to filthinesse in the Tabernacle and to theft in ministring holy things 1 Sam. 2.22 And he afterwards draws King Uzziah to trespasse upon the Priests office in the Temple 2 Chron. 26.16 As he endeavours to draw our blessed Saviour to tempt God in the very Temple Mat. 4. so likewise in religious duties In hearing he distracts and diverts mens thoughts thrusting in suggestions of covetousnesse Ezech. 33.31 voluptuousnesse or the like drawes men sometimes to vain babbling sometimes to proud boasting in prayer Luke 18.11 12. corrupts men with covetousnesse fraudulent dealing and injustice in bargaining to partiality and respect of persons in the administration of justice no marvel if he tempt us to excel in meats and drinks in our holy reastings And this he doth upon a double ground 1. Out of a delight which he hath especially in profaning and defiling holy things 2. Because he findes men most secure when either the place or employment promiseth them safety The Time and Place of the assault of Satan upon the woman Moses had not expresly mentioned The rest of the circumstances we have laid down before us in expresse termes And first we meet with the instrument of which the devil made choice for this employment the Serpent and why of him rather then of any other beast we shall see hereafter but why doth he make use of any beast at all It is conceived that although he contrived the plot yet he acts by this beast that himself might not be discovered Whence 4. OBSERV Though Satan be the Author and Perswader to every sinful motion yet he lâ—ves not to be seen in it Observe 4 In casting of evil thoughts into the heart he makes use of inward and indiscernable suggestions that though we finde the motion in our hearts yet we cannot discover how they entred into our mindes Thus he stirred up David to number the people 1 Chron. 21.1 entred into Judas Luke 22.3 was a lying spirit in the mouth of Zedekiah though he knew not which way he entred into him 1 Kings 22.23 24. But often times he makes use of some outward instruments by which he conveighs his counsels sometimes taking on him the shape of unreasonable creatures as he alwayes doth in dealing with Witches and Conjurers and as we see he dealt with Eve in this place although more usually he makes use of men to beguile men by as he did in tempting Ahab by Jezabel his wife 1 Kings 21.25 and by his false Prophets 1 Kings 22.22 Now thus Satan deales with men 1. Because the motions being evil and hateful in themselves may moâ—e safely or at least with more advantage be suggested then owned for he that doth evil shunt the light John 3.20 2. The devil himself being feared and hated of all men the discovering of himself in any ill motion were the next way to warne men to take heed both of him and his counsels and so to crosse his owne end 1. Let us learne in every inordinate motion to suspect Satan though we see him not whom we may easily finde out by the footsteps of his evil wayes even then when we cannot discover his person being we may rest assured that he is either the Parent Midwife or at least the Nurse of every finful motion Now to believe that we consult with Satan in hearkening to the inordinate motions of the lusts of our own hearts or to the suggestions sometimes of our dearest friends and that when we entertain them and embrace them we harbour a brat of Satans in our bosomes will be a great means to make us feare and tremble at any motion unto sinne 2. Let us be jealous of all such persons as labour to keep themselves close in all their wayes and not to appear in those counsels that they suggest unto us by secret wayes after the manner of Satan These we have reason to suspect to be works of darknesse seeing none hate the light but those that do evil who labour to hide those things which being discovered might turne unto their shame Now that which the Holy Ghost especially takes notice of in this Serpent is that it was more subtile then any beast of the field implying that therefore Satan made choice of this rather then of any other beast for his fitnesse for this employment Whence in general 5. OBSERVE Satan usually makes choice of those Instruments which he findes fittest for the compassing of his own wicked ends Observe 5 THus he makes use of the Wise and Learned to perswade of men of Power and Authority to command and to compel men to evil practices of Beautiful women to allure to lust of great men to countenance and of men of strength and power to exercise violence and oppression And this he doth upon a double reason 1. That whereas God hath therefore given great abilities to some above others to enable them the better for his service that he might have the more honour thereby Satan as it were to despight God the more turnes his own weapons against himselfe to dishonour him all he can in that wherein he seekes and out of which he ought to receive his greatest glory 2. Necessity enforceth him to make the best choice he can of able instruments because carrying men in sinful courses he must needes have the help of strong meanes the work being difficult in it self as crossing all Gods wayes But to consider the Serpents subtilty more particularly Satan being to beguile and deceive the woman he findes the Serpents subtilty to be of special use unto him for that end whence we may 6. OBSERVE Cunning and subtile persons are dangerous instruments to deceive and thereby to do mischief Observe 6 SUch a one was Jonadab to shew Amnon the way to defile his own Sister 2 Sam. 13. Achitophel to further Absaloms treason against his own father 2 Sam. 15. and 16.23 Such were the Scribes and Pharisees our Saviours enemies and murtherers at last whom he every where taxeth for their pride covetousnesse and subtile dissimulation with whom we may joyne Elymas the Sorcerer full of all subtilty whom the devil made use of to turne away the peoples hearts from receiving Pauls Ministery But what are those to Satan himself that sets them all on work called the old Serpent more subtile and consequently more dangerously mischievous then all his Agents Now this comes to passe Partly because they having their hearts swelling with pride upon the conceit of their own parts being abandoned by God in his justice are the more easily seized on by Satan and possessed and carried according to his will And secondly because such persons are the fittest to cast a mist before
Whence 17 OBSERVE Satans preferments are in true estimation abasements and base slaveries Observ 17 SOme of his servants do indeed talk of liberty but are in truth the servants of corruptions 2 Pet. 2.19 He promiseth Christ to bestow on him all the Kingdomes of the world but it is under the condition that he must first worship him and thereby stoop unto the basest of all his vassals Mat. 4.9 Thus he deals with us continually alluring us to be independent upon God and to wait on him no longer and in the mean time endeavouring to bring us to place our dependance upon the meanest of his creatures So likewise in the duties of our service he perswades us to cast off the yoke of Gods Law and subjection to his will and in the mean time provokes us to the service of our own base lusts so that we take on us instead of one God as many lords as we have vile and inordinate affections in our own hearts and which is worst of all himself too after whom we walk in sulfilling them and are led captive by him according to his will 2 Tim. 2.26 exercising us in baser services and exacting them with greater rigour and rewarding with nothing at the last but with shame and sorrow at present and everlasting destruction hereafter Satan well knew that if the woman had taken some longer time to commune either with her own heart or with her husband there would have been discovered so many strong evidences for the justifying of God in his exceeding large bounty to the man and woman by the undeniable experiments of those real favours which they had received from him that the scandalous and blasphemous imputation of Gods ill affection to them would soon have vanished as a mist before the Sunne Wherefore we shall finde that Satan labours all that he can to thrust forward the woman to a speedy resolution and execution thereupon to fall presently to the eating of the forbidden fruit that she might instantly be advanced to the honour of God How destructive that proved unto her will appear in the event that followed So that we may hence 18 OBSERVE Hasty resolutions prove commonly dangerous in the issue Observe 18 WIthout counsel the People and State fall but in the multitude of Counsellours there is safety saith the wise man Prov. 11.14 and he that hasteth with his foot sinneth chap. 19.2 and without counsel as ill wayes are usually resolved on so that which is purposed is overthrown Prov. 15.22 The reason is 1. Because in the oughts of our heart natural motions which are full of errour come first to hand upon which if we settle our resolutions we must needs be mistaken and erre dangerously ere we be aware 2. Because our understanding being weak in it selfe is not able at once to take in and lay before it all things upon which a well-grounded judgement should be setled so that we need some time to search out and lay together all those circumstances and evidences which must guide us in all that we take in hand Now to draw on the woman to this speedy resolution Satan sets before her eyes the speedy and present effect of that fruit that it had such a vertue as to open their eyes that very day that they should eate of it Whence 19 OBSERVE The nearer things are to be enjoyed the more strongly the heart is affected towards them Observe 19 HOpe deferred makes the heart sick saith the wise man Prov. 13.12 as on the other side judgement deferred maketh the heart secure and fearlesse Eccl. 8.11 Mat. 24.48 on the contrary side present judgement fills the heart with terrour as we see in the judgement on Dathan and Abiram did the children of Israel though otherwise a senselesse people Numb 16.34 as likewise when the desire comes it is a tree of life the meanes of reviving the soule whence our Saviour to affect the spirit of the poor thief upon the crosse tells him that he should be with him in Paradise that very day Luke 23.43 The reason is the affections of the heart are most strongly moved by sense which apprehends only things that are present whence it must needs follow that the nearer things are unto us in our apprehension the more strongly the heart must be moved by them If then we desire to have our hearts moved either by mercies or judgements let us labour to bring them as near as we can Thus God represents unto Cain sinne he means the punishment of sinne as lying at the door Gen. 4.7 To morrow the Lord will be angry if we sinne to day say the messengers sent from the children of Israel to the Reubenites and the Gadites Josh 22.18 and Ahijah to Jeroboams wife tells her that the judgment upon Jeroboams house is coming even now 1 Kings 14.14 so in mercies Abrahams rejoycing at Christs day was that he saw it that is apprehended it as present John 8.56 To this purpose 1. Let us be careful to fixe our eyes upon the present examples of mercies or judgements upon our selves or others especially upon those which are inward and spiritual laying hold of eternal life upon the sense of Gods present favours as the Prophet David seems to do Psal 73.24 and beholding and trembling at the very face of hell in present judgments 2. Labour to work those experiments upon our hearts till they awaken faith by which only those things which are to come are made present Heb. 11.1 so that they affect men with joy as if they were possessed already 1 Pet. 1.8 and with like feare on the other side 3. Let us often recount with our selves the shortnesse of this present life Meditation may and will shew a mans life unto him but a span long and may make a thousand yeares seem unto him as God accounts them but as one day VERSE 6. ANd when the woman saw That is when she partly beheld with her eyes and was as fully perswaded in her heart as if she had seen it For although the outward beauty of the fruit might be seen with the eye yet the goodnesse of it for food which nothing could discover but the taste and much more the vertue of it to make one wise were things not to be seen with the eye so that seeing in this place must necessarily withal include believing That the tree That is the fruit of the tree for that only could be eaten Was good for food and therefore as she might be perswaded more apt to preserve life then to bring death as God had threatened Now that the fruit of this tree was good for food she might easily be induced to believe because she had by experience found it so in other fruits of the Garden that those which delighted the eye were likewise grateful to the taste and questionlesse in this the woman was not deceived for the fruit doubtlesse had no evil in the nature of it only the use of it was made evil unto man
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
to do evil Jer. 4.22 to further and encrease their own just judgement and condemnation Let no man walk in the counsel of sinners nor follow the advice of such blinde guides blinde in themselves and blinded by Satan 2 Cor. 4.4 though admired by men for their wisdome as Achitophel was seeing they guide themselves by no light but their own carnal wisdom by no rule but their own perverse will to no end but the satisfying of their own inordinate and base lusts nor look farther then just before them 2 Pet. 1.9 can give no good account of their actions Eccles 4.8 and become fooles at last as indeed their own way discovers their folly in the whole course of it Psal 49.13 to all that are wise Another mark of the folly of our first Parents appears in their labouring only to cover their nakednesse but they bring no means to remove it which folly of theirs they further manifest afterwards in their excuses for their sinne when God layes it to their charge in their examination Whence 11 OBSERVE All the care that men take is usually rather to hide their sinne then to take it away Observe 11 WHich must be done both by confessing the sinne with grief and sorrow Prov. 28.13 after Davids example Psal 32.5 and by a thorough reformation but that the greatest part of men are loth to come unto contenting themselves with the hiding of their sins from the eyes of men as Saul deales with Samuel 1 Sam. 15.13 15. and Gehazi in like manner with Elisha and Ananias with St. Peter Acts 5.2 8. Now this comes to passe either by reason of their love and affection to sin Job 20.12 13. which makes them willing to retain it still if they can avoid the shame of it as Abraham was unwilling to put away Ishmael whom he loved Gen. 21.11 Or by the love of their own credit which they conceive would be much empaired if they should condemn their own actions either by confessing or reforming them Or by reason of their ignorance in which Satan so far blindes them that they cannot discover the right way that leades to their recovery out of his snares In the last place if we compare this event which followed with Satans Promise which was to make them equal to God Himselfe by shewing them the way how they might enlarge their knowledge whereas on the contrary they finde shame in stead of honour and folly in stead of the encrease of wisdom the opening of their eyes to nothing but to the discovery of their own shame and misery We by this patterne discover the vanity of all the Promises and 12 OBSERVE All Satans faire Promises prove in the event nothing else but lies and meer delusions Observe 12 EIther they are not fulfilled at all as Balaam that followed the wages of unrighteousnesse lost his expected preferment and reward and Absalom and Achitophel in stead of their expected Kingdome and Advancement found their death and Jeroboam in stead of his expected hope of establishing his posterity in the Kingdome by his wicked policy found it the meanes of bringing it to utter ruine 1 Kings 13.34 Or if the expected event follow it falls out to the ruine of those that desire it as the gaining of Naboths vineyard proved the ruine of Ahab and his family 1 Kings 21.19 as the gaining of goods by unlawful meanes takes away the life of the Owner thereof Prov. 1.19 and the gaining of the world proves to be the losse of ones soul Mark 8.36 See Ver. 5. Observ 13. VERSE 8. ANd they heard the voice of Jehovah Whether this first voice upon which Adam and Eve fled were an Articular voice or no it s uncertain It might be some noise of a whirlewinde such as that was out of which God spake to Job chap. 38.1 Or perhaps some thunder which is called Gods voice Psal 29.3 or some other fearful sound as the same word signifies more generally Ezech 1 24. Howsoever it was framed or whatsoever it was it was such as not only came from God supernaturally but such as Adam and his wife knew to come from God as appears by the sequel Walking It may be construed either God walking or the voice walking If we understand it of Gods walking we must conceive God appearing in some bodily shape as indeed many think that God or rather Christ appeared unto Adam in a bodily shape when he gave him his Lawes and brought him his Wife but without any warrant out of Scripture or necessity of any enforcing reason seeing he is represented with a bodily motion or else we must imagine that Adam together with the voice was by God made to hear a sound as of one walking but if we joyne walking with voice and so reade it The voice walking it is a figurative speech expressing the coming on of the voice or drawing and sounding louder in Adams eares as if it or the person from whom the voice came did draw nearer as the voice of the Trumpet Went on as it is in the Original that is encreased or waxed louder as we render it according to the sense Exod. 19.19 as if God went forwards and drew nearer towards the people that sounded the trumpet If we construe this phrase of the voices walking in this manner then questionlesse the Holy Ghost by the voice cannot understand the inward voice of the conscience although it cannot be doubted but they heard that voice too and that very loud in their eares which could not but very improperly be said to walk or come on but rather some audible voice sounding outwardly in the eare in what manner or by what meanes framed is not expressed In the winde of the day Some by the winde of the day understand the afternoon when they suppose that in the Garden being seated in a hot countrey there blew some fresh gale of winde to coole the heate of the aire and they conceive mans fall and expulsion out of Paradise to have been either without any or with little intermission between them Others are of opinion that there passed one night over our first Parents in their sin and that Gods appearance was the next morning when usually in those hot countreys there blowes such a winde as is here mentioned supposing that God gave unto the offendors purposely this pause between the sin and the judgement which passed upon them for it to try whether they would recollect themselves and consider what they had done And after their hearts had been affected with the passing over of a troublesom and uncomfortable night which usually presents unto us more sad and serious thoughts took the opportunity to treat with them the next morning To guesse precisely at the time when these things were done is neither easie nor necessary seeing the Spirit of God passed it over in silence questionlesse the judgement was not long behinde the sinne And there must necessarily be allowed some reasonable space between the one and the other
taken away Eph. 2.8 9. and that he that rejoyceth may rejoyce in God alone 1 Cor. 1.31 who as he loves us first so he seeks us first Isa 61.1 and recovers us oft when we go astray whence the Prophet begs that favour from him Psal 119.176 A mercy sufficient to astonish us if we consider 1. The infinite distance between God and his creature which he abaseth himself to look upon Psal 113.5 6. 2. The little that he hath of any man or his service Job 35.7 3. The unconceiveable dishonour by which we have provoked him in going a whoring from him Jer. 2.12 4. The infinite price by which he hath purchased our peace 1 John 4.9 5. The manifold effectual meanes by which he labours to bring us back to himself Let this manner of Gods dealing with us be an effectual meanes to move us to deal in the same manner with our brethren 1. Willingly accept though we have been never so farre provoked peace with such as sue for it and seek it at our hands Luke 17.4 2. Seek peace follow after it although it be not offered 1. Rendring to them who have wronged us good for evil Rom. 12.14 and praying for them that persecute us Mat. 5.44 2. Making them offers of peace Psal 120.7 yet with such Christian wisdome that we neither encourage them to do us further wrong by shewing any weaknesse of spirit nor give them occasion of justifying themselves in that which they have done already The voice by which God gave Adam and Eve notice of his Presence whether it were a Thunder or some Whirlwinde or what else was questionlesse a voice full of terrour or representing in some measure the Power and Majesty of him with whom they had to do This is indeed Gods usual way to possesse the hearts of men with reverence and feare before he begins to deal with them So that we may hence 3 OBSERVE God when he deales with men delights to be hearkened unto with reverence and feare Observe 3 TO this end he prepared his people by thunder and lightening the sound of a Trumpet before he delivered them his Law Exod. 19.16 Thus he amazeth Elijah by a strong winde an earthquake and fire before he speaks with him 1 Kings 19.11 12. In like manner he speaks to Job out of a whirlwinde Job 38.1 and amazeth and smites Paul to the ground before he reasons with him And this he doth partly for preserving of his own honour that he may be apprehended to be as he is full of Majesty and partly that he may by this beat down the hearts of his servants that the words which he speaks may take the deeper impression in them Let it move all men when they come into Gods Presence either to hear his Word publickly or to reade it in private especially when we draw near unto him to poure out our soules before him in Prayer or in examining our hearts before him in our Closets to set him up before and to fill our hearts with the apprehension of his Majesty Power and Holinesse as we are advised Eccl. 5.1 2. that our hearts may be brought to tremble at his Word Isa 66.2 and may stand in awe even when we commune with him in our hearts as the Psalmist directs Psal 4.4 God might as well have appeared in flames of fire as have given notice of his presence by this voice so that their spirits within them might have been wholly swallowed up and their hearts have died within them as Nabals did but he tempers the terrour of his Majesty so far that they might tremble and be humbled but not affrighted or distracted out of which dealing with Adam and Eve here we may 4 OBSERVE God in representing his Majesty to men so deales with them that he may humble but not confound them Observe 4 THus he dealt with his people when he gave them the Law Deut. 5.28 and in hearkening to treat with them by Moses Thus he dealt in reasoning with Job chap. 42.6 and with the children of Israel in treating with them after they had provoked him by asking a King 1 Sam. 12.18 and this course he holds not only with his owne children whom he desires only to instruct and reclaim that he might not destroy them but sometimes even with wicked men as appeares in Cains example Gen. 4. that he might manifest his patience and long-suffering towards them that the world may justifie him in the way of his judgements Although at other times he overwhelmes them with terrours as he did Judas and shall deal with all the rest of the wicked at the last day Let all men acknowledge the riches of Gods mercy 1. In dispensing his Word by the Ministery of men and not of Angels whose presence might affright us and that too in such a manner that whereas it is in it selfe like an hammer Jer. 23.29 mighty in operation through God sharper then any two edged sword 2 Cor. 10.5 able if it were set on by the strength of his hand to break the heart in pieces yet is so tempered in the dispensation thereof by men like unto our selves and therefore sensible by experience of humane infirmities that it only pricks the heart as Acts 2.27 but cuts it not in pieces 2. In the terrours of conscience which being in themselves unsupportable Prov. 18.14 yet are so moderated unto us that though we be perplexed we are not in despair 2 Cor. 4.8 burned but yet not consumed like Moses his bush Exod. 2.2 walking safely in the midst of the flames of fire with the three children Dan. 3.25 3. In afflictions which God layes on us in such a measure proportioned to our strength 1 Cor. 10.13 that they only purge us but do not destroy us Isa 27.8 9. The place where God arraignes our first Parents and calls them to account for their sinne is Paradise that Garden of delights which God himself had planted and bestowed on our first Parents for their pleasure Whence 5 OBSERVE God many times calls men to accompt and proceeds in judgement against them in the midst of their delights Observ 5 THus he deales not only with wicked men upon whom he casts the fury of his wrath while they are about to fill their bellies Job 20.23 as he did upon the murmurers even while the meat was yet between their teeth Psal 78.30 31. and on wicked Belshazzar in the midst of his great feast when they were drinking their wine when God wrote the judgement that he had passed on him on the wall before him Dan. 5.5 26 27. But sometimes even with his own children whom he troubles now and then in the midst of their prosperity as he did David Psal 30.6 7. whether by casting troublesome thoughts inwardly into their mindes Thus Job was not in safety nor at rest in his greatest peace Job 3.26 Sometimes laying his hand upon them in their estates or bodies as he dealt with Job afterwards And this he may
4.14 and amongst the plagues threatened against wicked men this is not the least that their life should hang before them and they should feare day and night Deut. 28.66 even where no feare is Psal 53.5 where none pursueth Prov. 28.1 As the devil no sooner saw Christ but he thought he was come to torment him Mat. 8.29 No marvel that the sound of feare should be in his eares Job 15.21 when the matter and cause of feare is in his heart and conscience even the desart of vengeance for sin which accompanies him wheresoever he goes The feare that seized upon Adam and Eve upon the apprehension of Gods Presence having filled their hearts presently drives him to his heeles he feares God and flies from him Whence 12 OBSERVE Whatsoever we truly feare we cannot but endeavour to flie from and avoid Observe 12 YEa though it be far off for a prudent man when he foresees evil hides himself Prov. 22.3 as Josiah did when hearing the plagues denounced in the Law against such sins as he found amongst his owne people and fearing the wrath of God hanging over his head takes counsel about and enquires diligently after the meanes of escaping the vengeance which follows it 2 Chron. 34.19.21 31. Thus nature teacheth us to flie from Serpents wilde beasts or weapons of destruction And so doth grace teach us to flie from sinne that slayeth the soule and from the wrath and vengeance to come And that meerly out of the desire planted in nature of preserving it self by seeking after and embracing those things that preserve it and shunning those that are hurtful to it Let men try their fear of Gods wrath by taking hold of his strength that they may make peace with him Isa 27.5 seeing they can neither escape nor resist nor endure it and their feare of sin by flying from it and from all allurements and provocations thereunto as Joseph fled from his adulterous Mistresse Gen. 39.12 in such feare that for haste he left his cloak behinde him It is that indeed which the wise man adviseth us unto not to come near the house of a leud woman Prov. 5.8 Now by this mark it will evidently appear that there is no feare of God before wicked mens eyes neither of sinne nor of the wrath to come seeing they passe on carelesly and so at last are deservedly punished Prov. 27.12 But to what purpose was it to seek an hiding place from that God from whose Presence no man can flie Psal 139.7 seeing he is present every where and all things are naked in his sight Heb. 4.13 even the very hearts of men nay hell and destruction it selfe Prov. 15.11 It appears by this how far our first Parents had lost if not the knowledge yet at least the right consideration of him seeing they deal with him as with a mortal man in running away from him and hiding himself from his Presence as one would flie and hide from a man Whence 13 OBSERVE There is a wonderful pronenesse in the hearts of men to conceive of God as they do of a mortal man Observe 13 THus the Psalmist taxeth a wicked man that he thought God to be like himselfe Psal 50.21 In his Providence that he cannot see through the dark clouds Job 22.13 In his Power that he cannot deliver out of mans hand Dan. 3.15 In his Truth that he alters and changeth his minde like a man as Balak implies Numb 23.13 19. In his Holinesse that he regards not evil Psal 94.7 nor forgets it as men do commonly those things that they respect not Psal 10.11 and no marvel if men who are themselves sensual and carnal judge of all things sensually and carnally Nay more being by their corrupt nature eâ—emies to God and his honour it is no wonder if they willingly and purposely endeavour to abase him to the scantlet of a creature Hence then we may easily discover the Atheisme and Profanenesse of mens hearts in general when we may judge what men think and conceive of God in their hearts by their carriage towards him who neither depend upon his promises nor tremble at his threatenings nor expresse their thankfulnesse unto him for his mercies which they would not neglect to performe to a mortal man Nay when we draw near him with our lips when our hearts are far from him lying unto him to his face and the like what do we else but by our deeds proclaim that we conceive him to be like a man that judgeth by the outward appearance and can look no farther VERSE 9. CAlled to Adam It may be at first to him alone at least we finde that he deales not with Eve at all until her husband had appeached her And the reason why he begins first with Adam seemes to be that by beginning with the last Actor in the transgression he might the better out of the Delinquents own mouthes discover and set before us the whole order of the sin and all the Actors therein what every one did and by whose solicitation The voice wherein he spake was questionlesse Articulate in which he called Adam by his name as he likewise did others at other times Gen. 22.1 1 Sam. 3.10 Where art thou Not that God was ignorant where he was and therefore he may he conceived to demand not so much where he was as what drave him thither that so if it might be himself might be brought to acknowledge the sin which occasioned his shifting and hiding away from Gods Presence which had doubtlesse been before his joy and comfort till he had by this transgression of his Commandment provoked his wrath against him The former voice made Adam flie and tremble wherefore God comes a little closer to him and sets before him both his fact in particular and his punishment in this examination Whence 1 OBSERVE Terrours may prepare a mans heart but it is only the Word of God that informes and subdues it Observe 1 THe man that was fastened to his bed by sicknesse whose life drew near to the buriers Job 33.19 22. must needs be much afflicted in spirit as well as in his body but that workes nothing upon him to purpose till the messenger come to him one of a thousand and shew the man his uprightnesse ver 23. and so bring him to the confession of his sinne ver 27. Paul was smitten down to the ground by the light that shone round about him and wonderfully amazed him which prepared him to be willing to receive advice Acts 9.4 6. but it was the Word of Christ by the mouth of Ananias which directed him what to do The like we finde in the Gaoler Acts 16.27 32. for man being an understanding creature cannot be any other way wrought upon but by informing the understanding Terrours may indeed shew some danger near but the cause of it and meanes of escaping it cannot be discovered unto us any other way then by the Word of God which he hath made his Power not only to salvation
that hath so much compassion of us as is at large expressed Psal 103.9 10 13. Besides this daily exercise when afflictions distresse of conscience deadnesse of heart insensible backslidings much more the falling into any grosse or scandalous sinne or any other like occasion shall require or without any such occasion that we may affect our hearts the more feelingly with the apprehension of the riches of Gods mercy in the free pardon of millions of sins that we may keep our hearts humble that we may the better discover our Progresse or Regresse in the wayes of Godlinesse the more solemne humiliation of the soule upon a serious survey of the course of our wayes with a feeling acknowledgement of a multitude of sins past is of special use and is usually seconded with some special experience of Gods mercy towards us one way or other wherefore the Lord himselfe appointed the yearly observation of such a day amongst his own people and that under a grievous penalty Lev. 23.27 which Law though it binde not us in the letter yet may fitly direct us to the performance of something answerable to that duty to which they were so strictly bound That the sin of Adam was of an exceeding high nature and of a most dangerous consequence all men must needs acknowledge notwithstanding we see God is contented not only to reason the case with him but besides to reason with him with much moderation without any bitternesse at all Whence 5 OBSERVE God is full of mildenesse and gentlenesse in his dealing with offendors even in their greatest transgressions Observe 5 WHether he treat with them himself immediately as he did with Jonah in his great discontent without cause Jonah 4.4 9. with St. Paul for persecuting him in his members Acts 9.4 and St. Peter when he had foresworne him upon whom he only cast his eye Luke 22.61 or whether he deal with them by the hand of his Ministers by whom he entreats us to be reconciled 2 Cor. 5.20 instructing men with meeknesse 2 Tim. 2.25 with all long-suffering and doctrine Unlesse by reason of the deadnesse and perversenesse of peoples hearts there be an impossibility of prevailing upon men or awakening their consciences by milder courses which necessarily enforceth him to take a rounder and sharper course of which we have divers precedents in the Prophets Sermons and an expresse command Tit. 1.13 if it be for no other end yet that others may feare 1 Tim. 5.20 And this God doth upon a double ground 1. To clear himself that the whole world may acknowledge that he afflicts not willingly Lam. 3.33 2. Because the sin it self is burthensome and bitter enough to a tender conscience so that there needs no mixture with it of gall and wormewood Let us make Gods dealing with men our precedent in dealing with our brethren namely by plain and clear Lev. 19.17 yet withal by milde and gentle reasonings when they have trespassed against God or against us without bitternesse considering our selves Gal. 6.1 unlesse the condition of the person with whom we deal the good of others or respect unto Gods honoâ—â— force us to a rounder course whereunto when we are compelled yet it will be our wisdom even then to mixe with our sharpnesse much grief and compassion fear and humility lest our brother be too much despised in our eyes or which is worse lest our own hearts swell and be lifted up within us We have already intimated that Gods enquiry is not so much where Adam was whom he saw well enough as what brought him thither which may point at two things 1. In what condition he was full of feare and shame which made him flie for shelter behinde the trees to hide him from Gods Presence which before had been his comfort and confidence 2. What it was that brought this feare and shame upon him which points directly at the sin that was the cause of both as God afterwards tells him in expresse termes So that here are represented unto Adam two weighty considerations necessarily fore-running serious repentance 1. What condition and state he was in 2. By what meanes he was brought into that condition Whence 6 OBSERVE The knowledge and consideration of ones ill condition is an effectual meanes to bring him on to true repentance Observe 6 THat was it which wrought upon the sick mans heart Job 33.27 that he had gained nothing by perverting righteousnesse which moves him to seek unto God by prayer The Prodigal never thinks of returning to his father till he findes himself ready to starve Luke 15.17 neither doth the Church resolve upon returning to her husband till she findes her self in an ill condition without him Hos 2.7 This indeed makes repentance constant and serious when without God we finde nothing before us but destruction if either we cleave not to him at present or turne from him afterwards This indeed brings true honour to God when we acknowledge our selves happy in him and miserable without him And secondly this makes his mercy sweet when we have tasted and remember our miserable condition without it Let every man that desires to adhere firmely unto God prepare his heart thereunto in the first place by considering his condition wherein he is by nature a man that being without God is left utterly without hope Eph. 2.12 a childe of wrath left under the dominion of Satan ver 2 3. enthralled wholly to his own base lusts to fulfil the desires thereof 2. If he finde his heart at any time staggering and ready to fall off from God let him consider the failing of his former comforts that refreshed and sustained his spirit the deadnesse of his heart and unfruitfulnesse of his conversation whereby there is left unto him nothing but shame and unquietnesse of his thoughts continually when they warrcone against another and want the Spirit of Christ to subdue and keep them in order Let him often and seriously consider the great odds between his present and his former comfortable condition when he walked faithfully with his God and kept close to him that his heart may yearn after him and that his mercies may be the sweeter unto him when they return again The second thing upon which God labours to fixe Adams thoughts by this question was the consideration of the means by which he had brought himself into this miserable condition Whence 7 OBSERVE All those that desire to get out of their misery must seriously consider with themselves what was the meanes that brought them into it Observe 7 THus God sets before Joshuah what the particular sin was which moved him to withhold his assistance from his people whereby their enemies prevailed against them and by removing therof shews him how he should recover Gods favour again and get the victory Josh 7.11 and the Prophet shewes the Princes that it was their falling away from God which caused him to fall from them and to leave them in the hand of Shisha which so far
he can Whence 2 OBSERVE All men by nature are apt to colour and conceal all that they can and that even from God himself Observe 2 NOt only such as are grossely wicked as Cain Gehazi Saul Ananias yea the whole body of Gods people Psal 78.36 even when he trusted them Isa 63.8 10. but even godly men are sometimes apt to slip into the same evil as Sarah doth Gen. 18.15 at least when the fact cannot be denied yet to conceal any circumstances of the evil committed or to colour it over with some faire excuses That which made Moses so unwilling to accept the employment unto which God called him was certainly the feare of his own life upon which he had fled out of Egypt before as appears by this that the Lord for his encouragement after he had accepted the charge to bring up Israel out of Egypt assures him that they were all dead that had sought his life Exod 4.9 This Moses conceales and pretends other excuses as we see The reason is 1. Because all men desire to justifie themselves and are by nature liars Rom. 3.4 and therefore easily fall into that evil to which their nature inclines them 2. The want of the full apprehension of Gods Providence Truth and Majesty emboldens them to take this liberty to halt even with God himself Let no man then trust his own heart in the censure of his own sins as being a partial Judge in his own case and therefore apt to deceive him 1. Through want of the observation of divers circumstances in his actions whereof notwithstanding God takes special notice 2. Through his partial affection towards himselfe which cannot but easily pervert and blinde his judgement in those things that concern himself Adam had first highly offended in breaking Gods Commandment now to colour that evil he falls into a second the concealing and hiding of his sin and for the clearing of himself the casting of an imputation upon God or at least implying as much as if he had been the occasion of his sin Whence 3 OBSERVE One sin commonly drawes on another Observe 3 WHen Sarah had laughed at Gods Promise of giving her a childe she presently colours it with a grosse lie Gen. 18.15 When David had committed adultery with Urijahs wife he labours to cloak it over with a fouler sin the contriving of her husbands death Now these are the infirmities of good men no marvel then if wicked men adde drunkennesse to thirst Deut. 29.19 and draw iniquity with cart-ropes Isa 5.18 Reason 1. Any sin committed weakens the heart and consequently leaves it the more unable to withstand a second assault As a Castle is the more easily taken when the breach is once made 2. And sins are usually fastened one to another like the linkes of a chain so that he who takes hold of one of them necessarily drawes on all the rest As when Jeroboam had set up Altars in Dan and Bethel expresly against Gods Command he was in a sort enforced to take in other Priests then God had allowed 3. And God in justice may punish one sin with another and to that end both withdraw his restraining grace from wicked men that being delivered over to the lust of their own hearts they may run on to all excesse of riot that they may fill up the measure of their sin that Gods wrath may come upon them to the uttermost and many times for a while withholds the power of his sanctifying grace from his own children 1. That they beholding the progresse of sin to be so dangerous may abhor it the more throughly for time to come and avoid it the more carefully 2. That they may be the more sensible of Gods mercy in recovering them out of so dangerous a quick-sand of evil into which otherwise when they were once entred they must of necessity have sunk in farther and farther to their own utter destruction at the last Adam acknowledgeth that it was the voice of God that made him hide himself although he conceals the true ground of that terrour which was indeed the guiltinesse of his own conscience within Whence 4 OBSERVE Gods Word is terrible to a guilty conscience Observe 4 AS it was to Cain Gen. 4.13 14. and to St. Paul Acts 9.6 Not only when it is delivered immediately by himselfe as when he delivered the Law upon Mount Sinai to the children of Israel Exod. 20.18 19. and sent the hand-writing to Belshazzar Dan. 5.6 but when it is delivered by the mouth of his Ministers as Elijahs message from God affrighted Ahab 1 Kings 21.27 and Pauls Sermon made Felix tremble Acts 24.25 and Saint Peters Sermon pricked the hearts of three thousand hearers at once Acts 2.37 and a Sermon makes an unbeliever that comes in casually fall down on his face 1 Cor. 14.25 and howsoever this effect be not wrought alwayes upon wicked men of dead and unsensible hearts who sometimes scoffe at the Word which they heare Jsa 28.14 15. and otherwhiles oppose and desperately reject it Jer. 44.16 nor alwayes in the godly though they usually do and alwayes should tremble at the Word Isa 66.2 who too often heare it with dead hearts when God withholds from them the power of his Spirit through which only it is mighty Notwithstanding at the last day the Power of it shall appear at full when it shall pierce the hearts of the most desperate with unsupportable terrours The reason 1. The very letter of the Word represents unto us both Gods Authority Power and Holinesse and withal our own sinfulnesse which cannot but affect our hearts with terrours and astonishment 1 Cor. 14.25 2. It comes accompanied with the Power of the Spirit by which in Gods children it is mighty to cast down strong holds 2 Cor. 10.4 5. for their conversion or farther reformation and to the wicked it is the execution upon them of the judgement that is written Psal 149.8 9. and is as chaines and fetters binding them over to the great and general Assize of the last day Let it move all that are godly to heare that Word with feare and trembling which God expects and delights in Isa 66.2 as having a sense of their own guiltinesse in themselves though by Christ it be taken away submitting where it commandeth stooping where it reproves 2 Chron. 12.6 and trembling where it threatens And withal admiring the goodnesse of God to us who makes that Word which is so terrible to the wicked unto his children the rejoycing of their hearts Psal 119.111 162. the desire and longing of their soules ver 131. the quickening of their spirits ver 50. especially when they consider that there is in them the same guiltinesse by sin which is in the wicked though it be not imputed which only melts and humbles them when it overwhelmes others with terrours Adam could not deny his flight for God took him in the manner but yet we see he conceales what he can and hides the cause of his flight
which is the special thing after which God enquires Whence 5 OBSERVE It is an hard matter to bring men to confesse any more then is evident in it self Observe 5 ONe example of Saul may in this case be unto us in stead of many First he justifies himself that he had fulfilled the Commandment of the Lord 1 Sam. 15 13. when he is therein convinced of a lie by the bleating of the sheep and lowing of the oxen ver 14. then he excuseth himself that they had indeed brought away a few cattel which were reserved only for a sacrifice ver 15. when that was manifested to be a lie too and that it was done only out of a greedy humour to enrich himself only with the spoile ver 19. then he pretends that if that were a fault it was not to be charged upon him but upon the people that would needs have it so ver 21. so hardly is he brought at last with much ado till Samuel told him in plain termes that if all were true that he pretended for his own excuse yet God abhorred it to acknowledge it to be a sin ver 24. In considering Adams answer unto God it is observable that Adam confesseth indeed both his hiding from Gods Presence and his nakednesse but his sin which was the true cause both of his flight and of the shame of his nakednesse that he mentions and conceales not at all Whence 6. OBSERVE Men may be brought more easily to acknowledge any thing then their sinne Observe 6 WE have seen it in the example of Saul mentioned before who although he could not deny the fact yet by all means labours to justifie his innocency by his own good intentions and by his yielding by compulsion to the violence of the people the whore when she had committed adultery yet by no meanes will be known of it but wipes her mouth and stands to it that she hath committed none iniquity Prov. 30.20 neither had the people if they might be believed despised Gods Name Mal. 1.6 7. nor robbed him of his tithes and offerings There can be no other reason hereof then the conscience of the basenesse and filthinesse of sin which though men will not avoid yet for their credits sake they are afraid to own Let this endeavour even of the vilest amongst men in hiding and covering their sin shew us more clearly the foulnesse and hatefulnesse of it which is such that those that love and delight in it most yet dare not justifie as appears by their endeavours to hide it every way as is manifest 1. By their acting in the dark Job 24.15 16. 2. Covering it over with the faire vaile of some vertue near unto it as covetousnesse with the name of thrift and good husbandry 3. Sometimes denying 4. Blanching it over with ignorance good intentions and the like all arguments that they condemne the sin which who can approve when the best friends of it disclaim it and labour to cover it from the eyes of the world Let all that are godly labour to bring their hearts to that which nature so much abhors that is in all sinful actions to finde out especially the sinfulnesse of them in themselves and our sinfulnesse in acting them First to bring our hearts to acknowledge that sin is out of measure sinful in it self and we hereby 1. As having the spring of it in our own hearts as David doth Psal 51.4 2. The motions of it being carried on by our own affections which lust against the Spirit Gal. 5.17 3. The injury to God thereby unvaluable wherein we despise his Authority Holinesse and Righteousnesse and forget his mercies and blessings Deut. 32.6 4. The folly of it more then brutish Jer. 2.12 13. 5. The scandal of it infinitely dishonourable to God and Religion Secondly our selves being defiled thereby let us 1. Cover our faces with shame 2. Fly unto the blood of Christ that it may wash from all our filthinesse This confession of Adam that it was the feare of Gods Presence which made him flie and hide himself out of the way might if it had been improved have wrought further upon his heart and have caused him to bethink himself how he might make his peace with that God whom he feared But we see it works no such effect in him Whence 7 OBSERVE No meanes can work any farther then they are acted and caried on by God himself Observe 7 GOds great and astonishing wonders which he wrought in Egypt when he delivered his people thence wrought nothing to purpose upon their hearts Psal 78.11 17 32. because God wrought not with them Deut. 29.4 though sometimes they drew them to a formal but not a true and hearty submission Psal 78 36. no more did Christs miracles upon the Jewes John 37.38 for the same cause So happens it in the dispensation of the Word all the powerful effects of it in casting down strong holds are thorough God 2 Cor. 10.4 5. therefore we finde that in some it works nothing at all in others some shew of fruit which is never brought to perfection in a few it hath an effectual and powerful work Mat. 13. It must needs be so seeing all the quickening power is in the Spirit John 6.63 without which neither Paul nor Apollos are any thing 1 Cor. 9.7 2. And it is fit it should be so that when all the efficacy is from God the honour and praise for all that is wrought might be returned to him alone 1 Cor. 1.31 Let every man acknowledge God in the efficacy of all meanes that we use even in outward things In our labours in our food and the like especially in the meanes of grace the Word and Sacraments depending upon him and asking at his hand the efficacy of all that we do and ascribing the praise of all that we obtain by the use of any meanes unto him alone Observing how unequally the same meanes work at the same time or several persons and at several times on the same persons VERSE 11. WHo hath told that thou wast naked A convincing reply as if he had said How durst thou see thy nakednesse now which thou didst not see before or rather how art thou ashamed now of that whereof thou wast not ashamed before whence proceeds this change either in thy self or in the apprehension of thine own condition Thus God takes advantage of Adams own words and out of his own mouth convinceth him that his nakednesse was not the cause of his hiding from Gods Presence but something else which he had hitherto concealed which God discovers and layes plainly before him in the words immediately following Hast thou eaten of the tree It became not the Majesty of God to trifle with him any longer wherefore without any further enquiry God points out his sin to him in expresse termes and in effect tells him that it was his sin in breaking the Commandment which he gave him which caused both his shame and feare of his
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
are of him 1 John 3.12 The very consideration whereof should be a sufficient motive to make such persons vile and odious in all mens eyes agents of Satan employed by him for their destruction which must be the effect of hatred and malice at the last and should withal appale the hearts of all those in whom those sins reigne who therein bear the image of Satan are acted by his Spirit and serve him in fulfilling his will and therefore cannot expect any other then to receive his reward and to be made partakers of his plagues This enmity and malice of Satan against man was from himself which occasions on the other side the enmity of men against him whereof God professeth himself the Author Partly by his decree by which he appointeth that it shall be so and that also reacheth to Satans malice against man which though God infuse not into him yet he orders and moderates not according to Satans will but according to his own and partly by the effectual working of his own spirit in the hearts of the godly which moves them with a just hatred against Satan and all his instruments as being both their own and Gods enemies Whence 14 OBSERVE The malice and hatred between the godly and Satan and his instruments is by Gods appointment and decree Observe 14 WHerfore he is said to have an hand in many of the attempts of wicked men against his own children He hardens Pharaohs heart to follow after his people Ex. 14.8 17. Nay he turned the hearts of the Egyptians to hate his people Psal 105.25 He stirred up enemies against Solomon 1 King 11.14 23. And this he doth by ministring objects outwardly by which that malice which was before in their hearts is quickened and awaked and besides by directing that malice of theirs in that way that best pleaseth him for his own glory Much more is it true that God determines all the effects of wicked mens malice against his children not only when he employs them in a course of Justice to chastise his people for their sins As he sent Nebuchadnezzar to a dissembling Nation to scourge it as his rod so that the staffe in their hand was his indignation Is 10.5 But even then when they are unjustly moved out of malice to hate and persecute the godly their wayes and actions are directed by God to execute what he appoints as the Jewes did in crucifying our blessed Saviour Act. 4.28 It must needs be so seeing the counsel of God must stand in all ages Psal 33.11 and therefore they cannot hate where God wills they shall love much lesse can they out of malice effect any thing otherwise then God hath appointed Let all that are godly beare the malicious practices of men against them 1. As being determined by God 2. And so moderated that the wrath of man shall praise him Psal 76.10 and the remainder of it so restrained that it shall work to the good of those that love him Rom. 8.28 being the meanes of continuing strangnesse between them and wicked men lest by familiarity with them they might learn their wayes Prov. 22.25 and be entangled in their snares It is not to be passed by that the Lord in establishing this enmity between the woman and Satan especially hath this for his aime that the woman might for time to come be the better secured from that danger which she had fallen into by her familiarity with Satan who by that meanes had ensnared and seduced her which he should not have opportunity to do hereafter when there should be such enmity between them Whence 15 OBSERVE God directs and turnes the malice of Satan and his instruments against the godly to their good at the last Observe 15 FIrst by the hatred which they beare to the persons of wicked men who have such mischievous intentions against them they are moved the more to abhor and avoid their wayes 2. That enmity cutting off all familiarity with wicked men deprives them of the opportunity of corrupting the godly by their examples and alluring inticements 3. The more they are hatred and persecuted by wicked men the more is their reward increased hereafter Mat. 5.12 4. And Gods providence is the more clearly manifested in preserving and protecting those poore sheep amongst so many ravening wolves 5. And their sincerity the more appeares when they continue constant with God serving him in an holy course of obedience notwithstanding mens opposition against them as David implies Psal 119.51 85 161. Lastly it is an occasion of uniting the hearts of the godly in a firmer bond of love one towards another and of cleaving more close unto God when they finde themselves compassed about with so many enemies in the world This promise howsoever intended to both yet is directed as we see rather to the woman then to the man seeing she only is spoken to by name The reason whereof we may conceive to be as hath been intimated already either to apply the comfort the more unto her who had most cause to be dejected as being deepest in the transgression Or that the promise might be the more firme being made to the woman the weaker vessel of the two against whom if Satan could not prevaile there was little hope of prevailing against the man which was the stronger And if God were pleased to shew so much favour to the woman who had most offended much more might the man hope to finde favour in his eyes whose offence was lesse at least in some degree Whence 16 OBSERVE God usually supplies most comfort to those that most need it Observe 16 HE above all others healeth the broken in heart Psal 147.3 and sends Christ more especially unto such persons Esay 61.1 that as the sufferings of Christ abound in his children so the consolations might abound by Christ 2 Cor. 1.5 Thus Christ Jesus himself after his resurrection appeared first to his mother to Mary Magdalen and to Saint Peter the persons that were most dejected in Spirit either by the grief of Christs death or for their own sins And this he doth not only out of necessity lest otherwise the bruised reed might be broken but out of his delight to take compassion upon such as are distressed and lastly because comfort must needs do most good where men are best prepared to receive it Now considering that God makes this promise to the woman the weaker person of the two that she should stand out in a stiffe and perpetual enmity against Satan so that she should not be mastered by him 17 OBSERVE God is able and will strengthen the weakest of his servants against Satan and all his Power Observe 17 HIs strength is perfected that is manifested to be perfect in weaknesse as himself speaks 2 Cor. 12.9 And it is his glory to give power to the faint and them that have no might Isa 40.29 as 1. Easily he may having all power in his own hand and therefore is at liberty to bestow it
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
their sins 141 Men must be dealt withall in plain terms before they will be brought to acknowledge their sins ibid. Whosoever will convince a man of sin must charge him with the very act in which he hath sinned Page 142 In sinful acts our hearts ought onely to be fixed upon our own Actions 143 The breach of Gods Commandement is that which makes any act of ours a sin ibid. Verse 12. No man can bear out sin before God 146 When mens sins are manifest yet they will labour to extenuate them what they may 147 A man in this state of Corruption Respects none but himself 148 Seducers are justly chargeable with all the sins committed by those that are seduced by them 149 It is usual with men when themselves have committed the sin to lay the blame upon God 150 It is usual with men to cast Gods Blessings in his teeth with Discontent 151 Men may easily by their own folly turn the Means ordained by God for good into snares for their destruction 152 It is dangerous to embrace any motion presented unto us without examining the ground of it 153 Verse 13. No Actor in any sin can escape Gods discovery 155 Mens sins must be so far manifested as may conduce to the Advancing of Gods glory 156 A good mans heart ought to be deeply affected with the sense of his own sinne 158 The seducing of ones nearest friends is a foul heart-breaking sin ibid. Sin and the enticements thereunto are dangerous Deceits 159 Verse 14. God will not reason the case with such as he destinates to destruction 164 Whosoever hath an hand in sin shall be sure to have a share in the punishment 165 Every instrument in the acting of sin is liable to Gods Curse ibid. One mans punishment ought to be other mens instruction 166 God layes his Judgments upon no Creature but upon just desert ibid. Gods Curse upon any creature is the fountain of all Plagues 167 It is usual with God in his Judgments to point at the sin for which they are inflicted 168 It is onely sin that makes one more vile then another ibid. It is a shameful abasement to be glewed to the Earth 169 Verse 15. Mans Salvation is Satans grief and vexation 175 Gods indignation is never so much kindled against the Wicked that he forgets his Mercy towards his Own 176 Gods Mercy towards man in the Means of his Salvation proceeds meerly from Himself ibid. God Sanctifies all those whom he Saves 177 It is an Effect of true Sanctification to hate both Satan and all that bear his Image 178 Whosoever truly abhors sin must needs hate the very instruments of Evil. 179 Godly men the more they are acquainted with sin and sinners the more they abhor them ibid. Sanctification is the work of Gods Spirit 180 The work of Grace wroughts in the heart of man is unresistible 181 The work of mans Sanctification is not forced upon him ibid. The state of man into which be is now established by Grace is unchangeable 183 Hatred and Enmity is the fruit of sinne ibid. Satan is the Authour of all envy and malice against Gods Children 185 The Malice and Hatred between the godly and Satan is by Gods Decree ibid. God directs the malice of Satan against the godly to their good at the last 186 God supplyes most comfort to those that most most need it 187 God is able to strengthen the weakest of his Servants and against Satan all his Power ibid. The greatnesse of mans sin is no â—â—rre to Gods Mercy 188 Gods Mercies are bestowed on the godly and to their posterity after them ibid. The Promises of Mercy and Grace belong onely to the Holy Seed 189 Onely godly children are worthy to be accounted Children 190 Wicked men be the Devils Children ibid. There is irreconcileable hatred between the godly and the wicked 191 Enmity and Malice against godly men is an evident mark of a child of the devil ibid. Christ is truly the womans Seed 192 Christ in the dayes of his flesh was in his own Person wounded by Satan and his instruments 193 Christ suffered nothing in his Person but what God had before decreed 194 Though Satan wounded Christ yet he could not conquer him ibid. Christ and all that are members of his body are one 195 The Members of Christ may suffer by the malice of Satan 196 Christ in his own Person takes up the Quarrel of his Church against Satan and all his Agents 197 The wounds which the Members of Christ receive by the hand of Satan shall not be mortal 198 The Combat between Christ and Satan shall end at last in the Total subduing of him 199 Christs Victory over Satan is not for himself alone but for all his Members 200 Verse 16. All the Afflictions of Christs Members are dispensed unto them under the Covenant of Grace 202 God hath not freed his children from the Afflictions of this life 203 God in his Afflictions to his children hath mixed with their bitternesse some sweetnesse of mercy 205 God hath mixed Bitternesse with the Blessings of this life 206 It is the Wifes Duty to be subject to the will and direction of her husband 207 The subjection of the Wife to the Husband must be in the inward affection of the heart 208 Verse 17. The Curse upon all Creatures proceeds from the Will and Decree of God 209 It is our own sin that brings the Curse of God upon all that we enjoy 210 The greatest of all Creatures are under Gods Command 211 The Curse of God upon the Creatures is a part of Mans punishment ibid. Mans life in this world is a life of pain and sorrow 212 The Short pleasures of sin drawes after it a Long punishment 213 Mans Food is out of the Earth ibid. Verse 18. Thorns and Thistles are the Effects of Gods Curse upon man for sin 214 As we are more or lesse serviceable unto God so we may expect the Creatures to be service able to us 215 God makes good his Promises by which he hath engaged himself unto us c. ibid. Though God restores us his Blessings yet we enjoy them with some abatement 216 Verse 19. Mans Emmployment in this life is in painfull Labours 118 There is profit in all the Duties which God enjoyns us 219 Whatsoever we undertake in obedience to Gods Command shall not want effect 220 Gods Sanctions are certain as well of Judgment as of Mercy 221 Though God hath freed his children from eternal death yet he hath left them under the sentence of temporall death 222 Mens bodies are base every way c. 223 The disposing of mans life is in Gods hand 224 Death is certain to all men ibid. The Judgments of God are Just and Equall in all things 225 Verse 20. God leaves not his Children without means to support them 226 The Grace which God works in his Childrens hearts is Faith 227 Gods Promises must be embraced by Faith 228 A godly man must be careful to preserve memorials of great mercies 229 It is fit in giving Names to make choice of such as may give us something for our direction ibid. Verse 21. The Cloathes that we wear are Gods provision 230 Necessary Provision is as much as we can look for at Gods hand 231 Our Cloathes are borrowed from other Creatures ibid. Verse 23. God withholds from us many Blessings for our good 233 When men have broken out into one sinne they are in danger to fall into another ibid. God oftentimes prevents mens falling into sin 234 The surest way to prevent mens falling into sin is to be far from the Allurements that entice them unto sin 235 Men are naturally apt to think themselves safe in the performance of outward acts of holy Duties ibid. God cannot endure the defiling of his Ordinances 237 No Blessing so firmly assured to us whereof sin may not deprive us 238 Mens Dwellings and Employments are both assigned by God 239 God leaves Remembrances to mind us what we are 240 Verse 24. Gods Judgments are to be remembred carefully 241 God loves to leave Monuments both of his Mercies and Judgments ibid. In searching into Gods Judgments our care must be to observe the Cause of them 242 The best of Gods Servants have need of the Terrours of his Judgments ibid. It is a great help to be informed by sense of those things that are to work effectually upon our hearts 243 The Angels themselves are ministring spirits for the good of the Saints p. 244 There is no means to escape Gods Justice if men walk on in a course of Rebellion against him ibid.
both within and without to shew us both how vile and of how short continuance we are but study both to walk humbly at present and minde and prepare for our estate hereafter VERSE 24. SO he drove out the man Out of Paradise driving out implies a removing if not by force yet at least in displeasure which is mentioned the second time that we might take the more notice of that judgement of God upon our first Parents in casting them out of this pleasant Garden which he had planted for them And he placed at the East of the Garden of Eden Which in all likelihood was the only way of entring into it otherwise it had been in vaine to stop up one passage and to leave the rest open Cherubims Angels the formes whereof resembling young men having wings to note their incorruptible nature and agility in service were by Gods appointment Exod. 25.18 placed over the Mercy-Seat and being well known by that name unto the Jewes Moses here and other Authors of Holy Scripture use to signifie Angels And a flaming sword By this outward visible signe deterring Adam and his posterity from attempting the entrance again into Paradise which they saw they could not endeavour without running upon their own destruction Turning every way In what manner is not here expressed and therefore not to be curiously enquired into the Holy Ghost being pleased only to intimate that God so cast our first Parents out of Paradise that there should be no possibility for them to returne thither again for ever To keep the way of the tree of life The Seale of the Covenant of works the condition whereof man being now corrupted and weakened by his fall being utterly disabled to performe was for ever to be taken away But by the infinite mercy of God the way unto the celestial Paradise whereof this earthly was but a figure was opened by Christ by the Covenant of grace The double expression of the driving of man out of Paradise seemes to imply that God would have special notice taken of that judgement of his upon him So that we may thence 1 OBSERVE Gods judgements are not to be passed over sleightly but to be considered seriously and observed and remembred carefully Observe 1 PSal 64.9 they made a deep impression on Davids heart Psal 119.120 and wicked men are taxed that they observe them not Psal 10.5 Isa 26.11 Reason 1. They are a great deep Psal 36.6 and therefore not understood without careful observing and searching into them 2. They are instructions to us Isa 26.6 1. Discovering Gods righteousnesse as Psal 58.11 and 9.16 2. Appertaining unto us Luke 13.3 5. 1 Cor. 10.6 7 11. 3. Who are all of us warned by such precedents as being subject not only to the same God but besides to the same Law of Righteousnesse according to which God dispenseth to all men Mercy or Judgement according to their wayes or works without respect of persons Let every one of us 1. Search into Gods judgements comparing them with the rule according to which they are acted with the Prophet Dan. 9.12 13. and enquiring into the cause of them Deut. 29.24 25. that we may justifie God in them Psal 119.137 2. Let us be careful to lay them up in our memories as being performed as all the rest of his eminent works are for that end Psal 111.4 3. Be as careful to apply them to our selves upon all occasions Josh 22.16 17. till our hearts tremble at them Psal 119.126 But why did not God destroy Paradise out of which he had now excluded man for ever so that it could now be of no farther use Certainly it could be for no other end but that it might be a monument of Gods bounty to make him the more sensible of what he had lost by his rebellion So that we may thence 2 OBSERVE God loves to leave monuments both of his Mercies and Judgements for the justifying of himself and the convincing of men of their unworthy carriage towards him Observe 2 THe pot of Mannah Exod. 16.33 the brazen Serpent till Hezekiah brake it in pieces 2 Kings 18.4 the song made by Moses at Gods Command conteining the summe of Gods wonderful mercies to his people and their manifold rebellions against him Deut. 31.19 21. Reasons 1. The tender respect which He hath to his own glory 2. And mans pronenesse to forget Gods administrations towards his people Psal 106.21 3. And the great use that might ought to be made of both Ps 78.7 8. Let us carefully keep by us records of both as to justifie God and shame our selves so to bring our hearts to an holy dependance on him Psal 78.7 and a care to walk before him with reverence and feare all our dayes But withal the particle So in the beginning of this verse may not be passed over as pointing us back to all that went before the sinne of Adam the discovery of it with the conviction of the offendors the sentence pronounced against them and the danger of their falling into a farther sin circumstances all manifesting the justice and equity of God in casting man out of Paradise Whence we may 3. OBSERVE In searching into Gods judgements our special care must be to observe the precedents and cause of them Observe 3 JUdg 5.8 Deut. 29.24 25. Thus God himself sets out the sins of Sodom before he pronounces or executes his judgments on them and that they may be the more clearly manifested he oftentimes over-takes men in the very act of sin as in the case of Corah Dathan and Abiram Numb â—6 31 35. and the peoples murmuring against Moses and Aaron ver 41.46 49. Sometimes in the very judgement he points at the cause of it in the Kinde Instrument Time Place or some other circumstance or more clearly by the mouth of his Ministers Reason 1. This makes most for his honour in clearing his justice which he especially aimes at see Psal 58.11 Deut. 32.4 2. This is the only way to direct and instruct us See Neh. 13.18 Now Adam having so lately found by experience his own folly in hearkning to Satans counsels and having been called to account by God himselfe and so sharply censured by him and withal having the Covenant of grace proposed unto him in Christ one would conceive might be sufficiently served against any temptation of Satan that might have drawn him on to a second sin Yet we see God thinks fit to set before him this terrour of the flaming sword to deter him from attempting to eate of the tree of life So that we may 4 OBSERVE The best of Gods servants have need of the terrours of his judgements to restraine them from sinne Observe 4 THe Psalmist professeth that he made special use of them Psal 119.120 and Joshuah thinks it needful to lay the consideration of Gods jealousie and revenging hand before his people even then when he findes their hearts most pliable Josh 24 19 20. Reason 1. Because the best