must be conceived to imply what he meant to do afterwards To this we Answer 1. That Instance out of Jeremy is not clear nor convincing For if by Sanctifying we mean Infusing of Holinesse why may not the Spirit of God if he please sanctifie Jeremy in the womb as well as it moved John Baptist in the womb If we understand Sanctifying for Designing or setting apart to that office why might not God as well actually by some message to his Parents or otherwise as well appoint Ieremy to be a Prophet in his Mothers womb as he designed Iohn Baptist to the Like office before he was conceived 2. This is a strange Inference out of that place in Ieremy the Word Sanctified must be so taken there because it can have no other Sense therefore it must be taken so here where it may have another and fairer construction and more suitable to the Circumstance of the text in this history To come to the Observation to be gathered out of those words It is observable that the first of all the Lawes recorded in Scripture to be given to Man provides for the establishing of his owne immediate Worship VVhence 1. Observe The Worship of God ought to be Mans first and chief care Observ 1 THis Truth God hath clearly manifested in the delivery of the Law on Mount Sinai wherein he takes order in the first Table which our Saviour tearms the great Commandement for his own immediate worship which also Holy Men alwaies endeavoured to begin with in the first place as Noah after the flood Gen. 8.10 And Abraham as soon as he came to Canaan Gen. 12.7 8. Reason 1. Gods Honour is the main end wherefore we and all things are which is most advanced amongst Men by his VVorship 2. And the performance of those duties of his VVorship Sanctifies all things unto us 1 Tim. 4.5 and drawes down Gods Blessing upon us and all that we have and above all increaseth in us Holinesse unto which we are especially called Let us then be sensible of Gods great goodnesse and tender respect of Men that is content that Sacrifice shall yield to Mercy Matth. 9.13 which is his own VVorship wherein he is so much honoured and which he sets at so high a rate for the providing for our necessities Onely let us take heed of stretching this indulgence beyond the true bounds 1. Let not the inward duties of Piety give way to any of our most urgent occasions 2. Neither let the Outward acts of VVorship be omitted but in cases of urgent necessity 3. Then be rather suspended for the present then wholy laid aside if there may be opportunity to performe them afterwards It cannot be denyed but that God gave Adam Rules for the whole form of his Worship but we find in this Relation of Moses nothing mentioned but the Sabbath under which many of the rest may be pointed at Howsoever we find this Law of the Sanctifying of the Sabbath honoured so far as to be mentioned and recorded in the First place and may thence 2. Observe God makes great account of the Sanctifying of his Sabbaths Observ 2 1. AS serving for a Publique and Notorious Badge of our Profession Ezech. 20.12 2. An Especiall means of preserving and encreasing of Religion being as it were the Mart-Day for the Soul wherein we have Commerce in a sort wholly with God in Spirituall things tendring unto him and pouring out before him the Affections of our Souls in Prayers and Praises and God pouring out Grace and Comfort upon our spirits in the use of his holy Ordinances Whence it is that God enjoyns it so strictly Commandement 4th encourageth to the observation thereof by such large promises Jer. 17.24 25 and punisheth the neglect of it with such fearfull plagues Jer. 17.27 Neh. 13.18 God doth not only Sanctifie the Sabbath or set it apart to holy uses but blesseth it withall that is ordains it to be unto man a day of blessings Whence 3. Observe The Sabbath-Day Sanctified as it ought is a Day of Blessings Observ 3 CHiefly upon the Soul by the encrease of Grace and Holinesse in the use of the means of Grace which are dispensed especially upon that day to the conscionable use whereof God hath annexed a special blessing of Power and Efficacy from himself to make those that frequent them joyful in His house of Prayer and withall to accept their Sacrifices in a special manner Isa 56.6 7. Although it is true withall that the Religious observation of that holy Rest as well as other duties conscionably performed brings down more then an ordinary blessing upon mens persons and estates even in Outward things Jer. 17.24 25. The Day of Rest is not only Blessed but Sanctified also that is set apart from Common use to be holy unto the Lord as that phrase is explained in the Fourth Commandement Whence 4. Observe The Sabbath is a day of Rest consecrated by God Himself and set apart from a Common to an Holy Use Observ 4 AS all other consecrated things are Exod. 29.33 34. Numb 16 38. And the Sabbath in particular Isa 58.13 and that even the whole day as it is in other Festivals Levit. 23.32 As it clearly appears in the expression used by God in the fourth Commandement where distributing the week into seven parts He appoints six for Labour and the Seventh for this Holy Rest which must therefore necessarily be such a proportion as the other six are that is a whole day Can it then be any lesse then destruction to devour Holy things and after the vowes to enquire as Solomon speaks Prov. 20.25 By taking a part of this consecrated time and imploying it to Common Uses This we do when we make use of any part of the Sabbath Day for Labour in our ordinary Callings making up of our accounts and contriving waies for the managing of our worldly affaires and giving directions for the ordering of them Or which is worse for the satisfying of the flesh in vain Sports to call them by no worse name which we abusively term Recreations by which the mind is usually more affected and distracted then it is by ordinary Labour and consequently made more indisposed to Holy duties Whereas we are expresly forbidden on that day to do or find our own pleasure or to speak our owne Words Isa 58.13 It will perhaps be answered that such a Rest was meerly Jewish laid upon them by God as a part of their Ceremoniall bondage and therefore not to be pressed upon us Christians whom Christ hath freed from that yoak which they were so precisely to observe that they were forbidden to dresse meat Exod. 16.23 Or to kindle a fire Exod. 35 3. upon that Day We answer we require not the observation of any Rest imposed on the Jewes by any temporary law such as were those restraints from dressing of meat or kindling of a fire on the Sabbath Day both which it seems Continued no longer then their peregrination in
IN this first Chapter of Genesis is described unto us the Creation of the visible World with all the Creatures therein contained in a plain and compendious narration setting before us only the Order Means Manner Times and Estates in which all things were Created and appointed by Gods Ordinance to continue as they do unto this day Psal 119.91 Wherein is laid down before us the work of Creation 1. In General expressing What was made and how Vers 1. 2. More particularly recounting the several parts of the work and therein 1. The rudenesse out of which all things were made Ver. 2. 2. The forming of the several Creatures out of that lump 1. Serving for general Use as the Light the Earth the Firmament the Stars c. which serve for the benefit of all the creatures here below to the end of vers 10. 2. Diversified in their particular forms and natures to the end of the Chapter Vers 1. IN the beginning Of time as some supply it or as others of the Creation Or to speak more clearly Of the Creatures To make this the sense The first beginning which the Creatures had when there was yet none of them they received in this manner which is afterwards expressed A like phrase of speech or rather to the same sense we read Psal 139.16 where the Psalmist tells us that his members were fashioned by God in continuance when there was yet none of them God The word Elohim which we render God signifies properly the Almighties or Mighty Powers and seemes in this place to point at that wonderful Power which God manifested in this glorious work when he created the whole world out of nothing the very consideration whereof is sufficient to astonish any one that thinks of it Created That is made of nothing or without any matter at all An act peculiar to God alone wherein he gave all things that now are or have been in the world since the beginning thereof a Being when they were not at all Now because the word Bara which we render Created is in the Originall tongue put in the singular number and joyned with Elohim which is of the Plural Number some have drawn thence an argument to prove the Trinity of the Persons in the Godhead as implyed in the word Elohim being of the Plurall Number and the Unity of the Godhead as intimated in the word Bara which is of the Singular Number But that fundamentall truth is more fully strengthened by many more clear and evident arguments out of other places of Scripture Although we deny not but that this also may be a probable collection out of those words seeing we know the Holy Ghost cannot be conceived to take up any unusuall phrase or form of speech but upon reason and with a mind to conveigh thereby something unto us for our observation The Heaven and Earth Or as the Apostle calls it the world and all things therein Act. 17. v. 24. So then this verse is the summe of this Chapter following setting before us in one word what was done the manner How and order Wherein is particularly described in the verses following There are notwithstanding some who by Heaven in this place understand that glorious body which the Apostle calls the third Heaven 2 Cor. 12.2 the seat of the Blessed and under the same name include the Angels which have their dwelling there and came to have been made before the Creatures here below Job 38.7 whose creation they conceive Moses could not omit and therefore having not mentioned it elsewhere they conjecture it must be pointed at in this word But that Argument appears to be grounded upon a supposition that wants evidence namely that Moses intended in this history to give us the description of all Gods creatures Visible and Invisible where as it seems much more probable that he contains himself to discover unto us onely the Creation of the visible world So that we may probably conceive that in this place he intended only Indefinitely to signifie that it was God alone that gave a Being to all things that are which they had not before without pointing at any particular As for the Angels this generall intimation must necessarily imply that they also were Gods Creatures although their creation be not described or pointed at in particular as not so needsul to be known by us whom it concerns most to understand the state and condition of those visible things with which we have most to do The first circumstance which here offers it self to our consideration and observation is the phrase and manner of speech which the Holy Ghost makes choice of in this narration which we see is as Plain as it is Brief without any manner of insinuation by way of preface and without any garnishing by art or eloquence which men usually make use of for the setting out and gracing of their writings the Spirit of God suddenly as it were darting out the truth which he delivers like the Sun beams breaking in an instant as out of a cloud as being a light visible and beautifull in it self and therefore needing no other ornament or varnishing to commend it to the world Whence we may 1. Observe Divine Truths sufficiently commend themselves without the help of any Ornaments of Art or Eloquence Observ 1 SO they do appear indeed to all that understand them as light is beautifull only to those that have eyes to behold it and to them it hath so glorious a lustre that it obscures all kind of varnishings as the Sun shining in his brightnesse doth the light of a Candle A truth which is most clearly manifested by this that those divine truths shall never appear so glorious as when they shall be fully revealed in heaven as it were by the view of them when Art and humane Eloquence shall be no more Let us then desire both to hear and preach the Truth of God as Saint Paul sets it out to the Corinthians in plain and clear expressions demonstrated and displaied by the Spirit rather than garnished with the entising speeches of humane Eloquence 1. Cor. 2.3.4 The great art in Preaching is to make things clear and evident by expressing them spiritually as they are spirituall in themselves which needs more help of Logick than of Rhetorick but more Experience than them both Notwithstanding the use of Eloquence is not to be denied even in the work of the Ministry so it be neither affected nor depended on either by the Preacher or by the Hearer The next observable circumstance in this brief Compendium of the history of the Creation of the vvorld the summe vvhereof is comprised in this first verse is the order here observed by the Holy Ghost who first laies down unto us this ground of Truth that God made the vvorld and aftervvards expresseth hovv and in vvhat order he created it in every particular by this order vvhich he observes in this narration pointing out unto us in a sort the right order in
believing Gods Truth so that vve may thence 2. Observe We must first give our assent unto the Truth of God and search into the fuller understanding of them afterward Observ 2 THus Jeremy believeth and acknovvledgeth Gods Justice first and then examineth hovv the prospering of vvicked men may stand with that Justice of his afterwards Jer. 12.1 And the blessed Virgin first believeth the Angels message that she should conceive a son Luk. 1.45 and then enquires how it should be brought to passe verse 34. In this manner reason must wait and attend upon faith and not go before it Reason 1. The Infallibility of Gods Testimony who cannot lie and therefore must be believed upon his own word although we know no reason for it 2. By this meanes only we glorify God when receiving his Testimony because he hath said it we thereby set to our seal that God is true John 3.33 Let it then be our labour to bring our hearts to a full assent unto Gods Truths upon his own Testimony though we cannot sound the depth of them nor understand How When in what Manner or by what Means they are or shall be accomplished That we shall rise again from the dead although we know not with what body 1. Cor. 15.35 That we shall be like unto Christ though we know not how 1 John 3.2 That we shall be fed as Elijah was and did believe he should be though he knew not how nor wherewith As we believe natural things though we know not the secret waies by which they are brought to passe by the power of him that makes them all Ecle 11.5 Whose waies are past finding out Rom. 11.33 After the Phrase and Order which the Spirit of God useth in this expression we are in the next place to take into Consideration the Matter it self which is expressed and therein first the time of the worlds Creation pointed out unto us in the first words In the beginning of the world or of the Creatures being as we said before a Truth so much questioned amongst the Heathens whether the world had a beginning and by the most of them rather not denyed then believed upon any good assurance at the least the world was conceived by them to be many ages elder than it is Now the Holy Ghost here tells us that not only it had a beginning but by the following narration makes it evident that it began to be but a while ago Whence 3. Observe The world had a Beginning nay it began but a while ago Observ 3 OF all the Creatures in it it may be truly said that they are but of yesterday Job 8.9 if we measure them according to Gods that is according to the True Account to whom a thousand years are but as yesterday Psal 90.4 in which estimation the world is not yet six daies old 1. Admire it not What are five or six thousand yeares to Eternity which God enjoyes who is from everlasting to everlasting Psal 90.2 Much lesse should we make any reckoning of the age of men of whom the world hath outworn so many generations 2. Trust it not That which hath a beginning must have an end 2. Pet. 3.10 But rest on him whose yeares fail not but his Age Reign and Faithfulnesse continue to all generations Psal 146.10 119.90 And consequently they that wait on him shall never be made ashamed Jer. 17.8 Next the Time we have set before us the Author of the worlds Creation the work man that made it expressed by this Name Elohim the Mighty God Now of necessity God must be before his work that he wrought before the beginning that is before all time which took beginning with the world which was made in it Whence 4. Observe Before the World was God is Observ 4 PSal 90.2 Prov. 8.23 Isa 43.13 Heb. 1.10.11 Known therefore by his Name Jehovah that is I am as he terms himself Exod. 3.14 One of whom it alwaies was and ever will be true that he Is. Admire Fear and Depend upon him alone who abiding and continuing the same for ever is consequently able both to save such as seek and love him and to execute vengeance on those that hate him Exod. 20.5 6. Heb. 7.25 The name by which God is expressed in this place may not be passed over There seems to be some cause why the Holy Ghost rather chooseth the name Elohim to expresse him by than the name Jehovah which is more usuall It may be it is for the strengthening of our faith that we should not think this great work of the Creation of the world impossible to him who is Almighty as the word Elohim imports and consequently able to give beings to things that had none before Or perhaps to stay us withall upon the admiration of the work being the effect of so great a Power and consequently in some sort answerable thereunto Howsoever 5. Observe Creation is the work of a mighty Power Observ THerefore the Lord produceth that as a manifest evidence to prove himself to be God Isa 25.18 Able to do any thing Isa 52.4.5 6. Jer. 32.17 that cannot faint nor be weary that is to be weak in power as faint and weary men are or unable to effect what he will Isa 40.26.28 Let us make Use of the meditation thereof to amaze our selves with the consideration of Gods infinite Power The stretching out of the heavens the Founding and setling of the earth the bounding of the Sea commanding of the winds casting out of lightnings and the like being works beyond the power of men and Angels are every where mentioned as arguments of Gods infinite Power but what are all these to the Creation by vvhich all things received their Being that had none before the very meditation vvhereof is enough to svvallovv up any mans spirit Let this meditation support our vveak faith and let the consideration of the supporting of the Creatures by the same hand that they continue according to his Ordinance and are continued in the propagation of their kinds vvhich are but in a sort a renued Creation affect us daily vvhen vve behold them Next to the time of the worlds Creation and the Work man that made it followes the consideration of the work it self which is termed a Creation by which that which vvas not before received a being and became that vvhich it novv is Aftervvards even to this day God ordinarily makes one thing out of another but in the beginning he made the very being it self that very something as vve may tearm it out of vvhich the severall Creatures vvere taken Whence 6. Observe The World was Nothing till God gave it a Being Observ 6 NOthing of all that which now appears Heb. 11.3 No marvell then though God account all Creatures as nothing Isa 40.17 as indeed they are considered in themselves apart from God in whom they have their being Act. 17.28 Reason It must needs be so else it had been Eternal of it self and consequently
darknesse of the night Thus he changeth the darkness of Affliction and Misery into the light of Prosperity and Peace according to his promise Isa 58.10 and the darkness of ignorance into the light of knowledge 2 Cor. 4.6 as being able to do whatsoever pleaseth him in heaven and earth Psal 135.6 nay he makes misery to yield comfort and Errours direction and Wisdome to walk warily for time to come 1. Admire his Work and compare his Power with mens weakness We can bring one body to borrow light of another as the candle of the fire but where is he that can make light where there is none And we can bring light into dark places but who is he that can turn darknesse into light and cause light to shine out of darknesse not onely where it was not before but where it was not at all This is a Wonder of all wonders sufficient to astonish all men to see salvation brought out of destruction one contrary out of another these wonders God doth alone Psal 136.4 2. Despair not in the greatest outward Evils Mic. 7.9 10 11. see that wonderful change of the Jewes condition resembled by Ezechiel's dryed bones of which themselves concluded that their hope was lost Ezek. 37.11 Let us be of like comfort in the inward agonies of our spirits when our soul refuseth comfort when God hiding for the present his face from us we doubt that his Promises fail for evermore Psal 77.2 8. Remember in such a condition Christs promise Joh. 16.20 and his Commission from God Isa 61.1 who creates peace Isa 57.19 and comes with healing in his wings changing Gods wrath into love and the sentence of death into a gracious promise of Life The Word and Decree of God for creating light we have heard the Effect followes immediately There was Light as he had Commanded so it came to passe Whence 6. Observe Gods Word and Deed are all one Observ 6 HE spake the word and it was done he commanded and it stood fast Psal 33.9 11. Sometimes the word and effect go together as in the Judgment upon Dathan and Abiram Numb 16.31 and upon Ananias and Sapphira Act. 5.5 10. Or at least the Word is fulfilled in the appointed time as in the Judgment denounced Numb 14.33 34 35. then it shall come and not tarry Hab. 2.3 Reason 1. Gods Truth and Power neither of which can fail he cannot lye Tit. 1.2 nor faint Isa 40.28 Let us then rest confidently upon his VVord which is firmer then the earth Tremble at his threatenings sometimes executed as soon as they are uttered as we have seen in Dathans case or perhaps the next day as in the Plagues of Egypt or after a few years as the flood came upon the old world after 120 years and be no more mockers with those 2 Pet. 3.4 lest your bonds encrease And trust in his promises which are Yea and Amen 2 Cor. 1.20 seeing God cannot repent Numb 23.19 nor fail in power Numb 11.23 but speaks Righteousnesse Isa 45.19 failing none of those that wait for him Isa 49.23 in the way of his Judgments Isa 26.8 That God by his VVord made the light is evident in the letter of the Text how he carried and spread it over the world and in what body he fixed it is much disputed That it could not be the Sun which now carries the light about the world it is evident seeing the light was made the first day and the Sun not till the fourth It could not be planted in the element of fire which some imagine compasseth the VVorld for then it must have shined night and day and then how came the darknesse of the three nights following But since it is expresly said that where was light but where and in what body it vvas fixed is not expressed why doth it trouble our thoughts sobriety is best where the Scripture is silent and thereby in effect commands us silence Sure we are that though it please God now to make use of the Sunne to carry the light of the VVorld he had povver to spread it abroad and to take it in again without the help of a Creature and it is here expresly affirmed that he sent out the light in the day and withdrew it in the night before there was any Sun VVhence 7. Observe Though God be pleased ordinarily to make use of second means yet the want of them cannot hinder his work Observ 7 HE could give rain without clouds 2 Kings 3.17 Provide bread for his people without corn and flesh without flocks or herds or the fishes of the Sea Numb 11.22 31. VVhen there was no man to help he could help vvithout man Isa 63.5 as he shall be able and vvill hereafter supply all things to his servants without any means at all Rev. 21.23 Reason 1. Even the means themselves are not only created by him but receive all their strength to work any effect from him Isa 54.16 17. which therefore he can as easily conveigh and put forth without them as by them if he please 2. It is fit for God to work without means sometimes that his povver may be the more clearly seen and acknovvledged as he tells Gideon Judg. 7.2 which where means are used men are more apt to ascribe unto them than to him that works by them Let not want of means or Insufficiency of means be any impediment to our faith and dependance upon God no more than it was to Abraham to believe that he should have a son by Sarah though it were beyond the course of nature or to the blessed Virgin to believe the Angels promise that she should conceive a Child though she had known no man This is indeed to give glory unto God to believe in hope against hope Rom. 4.18 And is of the very nature of Faith to be an Evidence of things not seen Heb. 11.1 Hitherto of the Creation of the Light The Approbation of the Goodnesse of it by God himself and the distinction of the Light from the Darkness both in succession of time and in name and appellation followes VERSE 4. ANd God saw Looking back as it were upon his own work not as if he then first knew it to be good by experience when it was made and not before For we are sure that God knew the goodnesse of it before he made it as well as he did afterwards But this is spoken after the manner of men who being weak in their judgments find many times errours in their own works by Experience when they have made them which they foresaw not before so that they find them unanswerable to their own intentions and expectations In Gods works it was otherwise they all of them proved as good as they were intended and that in the most exact Judgment of God himself who having in himself all Perfection must needs be the best Judge of it So then seeing in this place signifies no more then Knowing or Approving That it was good In
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
of heaven adorned with so many glorious Lights of such incredible greatnesse of such glory in brightnesse excellency in their uses All which the Creator of them so far exceeds in glory dwelling in the light that no man can attain unto that we may justly take up the Prophet Davids exclamation O Lord our Lord how excellent is thy name in all the Earth who hast set thy Glory above the heaven Psal 8.1 These Lights are great in their appearance unto us greater indeed in their true measure although nothing in comparison of him that made them for the manifestation of his own greatness and Glory But seeing the Holy Ghost sets them out unto us as great Lights and calls them so that we might take the more notice of them we may warrantably Thence 1. Observe We may take notice of any Eminency of the Creature so far as thereby to lead us to the Admiration of the Supereminent Perfection of the Creator Observ 1 OF this way of advancing the Majesty of God we have divers examples in Scripture as Psal 104. Thus Elihu adviseth us to magnifie Gods Work Iob 36.24 And God himself with wonderful variety of words sets out the eminency of diverse of his Creatures Iob. 38.36 40 41. The truth is this is a special part of our wisdom to consider the Work of God Eccl. 7.13 and search it Psal 111.2 For which purpose he hath set the world in our hearts Eccl. 3.11 So that it cannot be denied that we may lawfully advance the Creature as Gods Work-manship the effect of his Power Wisdom and Goodnesse that we may bring all the glory of the Creatures and lay it down at Gods feet who Created them and to whom therefore it solely and properly belongs Both these lights being Created for the ruling of the day and night God in his Wisdom bestoweth most light upon that which was of greatest use and whereas the day was to be the time of mens businesse and employment and therefore needed the greatest and clearest light for the directing of men in their waies and works he bestowed the greatest and clearest light upon the Sunne which he had appointed to rule the day Whence 2. Observe God useth to proportion the Abilities of his Creatures according to the uses in which he employes them Observ 2 ANd this as we may discern in irrational Creatures amongst which the Horse excels in Courage the Oxe in strength the Greihound in swiftnesse and the like So it s more especially to be found amongst men Moses while he was to rule alone had a double measure of the Spirit which was shared in a great part amongst the Seventy Elders when they were joyned with himin the government Numb 11.17 God gave Solomon a great measure of wisdom and largeness of heart above any that were before him or that came after him 1 King 3.12 According to the largenesse of the imployments whereunto he was designed to build the Temple and to settle the State Civil and Ecclesiastical and to raise Gods People unto the top of their Outward glory And the Apostles who were to publish the Gospel to all Nations to settle the Church to encounter the great and mighty men of the world were furnished with the gift of Tongues Wisdom and Courage proportionable to those great employments unto which God designed them Reason 1. God infinite VVisdom and Sufficiency by both which he is inabled and carried to make all things Beautiful both in time and measure Eccl. 3.11 2. The necessity of furnishing the workman with sufficiency for the accomplishing of his work lest otherwise 1. He be oppressed and overlaid with too heavy a burthen And 2. The work it self fail to the dishonour of God that employes him and to the hurt of the Creature as it falls out where a Message is sent by the hand of a fool Prov. 26.6 1. Let it be a direction to us in the choosing of men to any place of Employment publick or private Civil or Ecclesiastical Let us observe whether God hath marked them out to such a work as we employ them in for God is only with those whom he designes both to Assist and Protect them and hath sealed them as our Saviour terms it Joh. 6.27 which we shall discover by observing what abilities God hath furnished them withal as he did by pouring out his Spirit on the Seventy Elders upon Joshuah Deut. 34.9 upon Saul 1 Sam. 10.9 upon Solomon 1 King 3.12 yea even on Bezaliel and Aholiab Exod. 31.3 Let those that receive much from God dispense unto others according to the proportion of the Abilities which they have received Rom. 12.6 as Christ having received Grace without measure dispenseth to all his Members Grace for Grace John 1.14 16. Thus let men bestow their labours for the Churches service according to the measure of their Abilities their Almes according to the measure of their estate 1 Tim. 6.17 18. that they may be rich in good works as they are rich in wealth remembring the account which must be given up unto God according to mens receipts Luke 12.48 The Reason why God gave a greater portion of Light for the day was because that is the time for employment and dispatch of mens businesse in which they need the help of the Light for their direction VVhence 3. Observe Men must make Use of Light to guide and direct them in all their Employments Observ 3 OUtward light to direct them in outward works for in the Night no man can work Joh. 9.4 Because he knowes neither what he doth nor whither he goes Joh. 12.35 wherefore the Egyptians in that plague of darknesse sate still and could not move out of their places Exod. 10.23 But much more need they the Light of Wisdome and Counsel which is profitable to direct Eccles 10.10 and in that respect more useful than strength and weapons Eccl. 9.16 18. excelling folly as far as light doth darknesse Eccl. 2.13 Only let it not be our own wisdome Prov. 3.6 7. but that which the Lord gives Prov. 2.6 the rules whereof are delivered in his Word which is a Lamp and a Light Prov. 6.23 by which David guided his steps Psal 119.105 Now though the day which needs it most was furnished with a greater measure of light by the Sun yet the night is not left without some light The Moon the lesser light is appointed to rule and shine in the Night as well as the Sun was designed to shine in the Day VVhence 4. Observe Though all the Creatures be not furnished alike yet none of them wants that which is competent for their use and employment Observ 4 THus all Creatures have their desire satisfied Psal 145.16 All men are fed though not deliciously cloathed though not in Purple dwell conveniently though not in Palaces are illightened Joh. 1.9 though not furnished with Solomons wisdome This Competency is a proportion fitted to the necessary support of the Creature and the Being and estate and
to the beasts upon the consideration that they also were Creatures framed by the same powerful hand of God which prevailed with Job in another case Job 31.15 The Earth is here commanded by God to bring forth the Living Creature after his kind not by any power that it had in it self to give life to other Creatures which it had not in it self but by the Power and Will of God who appointed and decreed it And shall not the same Will and Decree of God that produced living Creatures out of the Dead Earth cause the same Earth to yield up her dead and the Sea her dead Rev. 20.13 The difference between the Creation of Beasts and Man cannot be passed by without speciall observation Mans Body was indeed taken out of the Earth as well as the Bodies of the Beasts but his Soul was not from the Earth but from Heaven But in the Creation of Beasts the Body and Soul or Life is wholly out of the Earth for the Earth is Commanded to bring forth the Living Creature that is the Creature with the Life thereof So that we find no Original of the Soul or Life of the Beast but from the Earth onely VVhence 2. Observe Beasts are Wholly Of and Out of the Earth Observ 2 THeir Life or Soul is in their blood Levit. 17.11 and thence it is that all their motions are wholly Earthly and after Earthly things and all the Operations of their Soules in Nutrition Motion or Sense exercised meerly by Bodily Instruments And in their very dissolution their Spirit goes downwards to the earth from whence it was at the first taken as Solomon tells us Eccl. 3.21 VVere it not then a foul shame for Men endowed with understanding to imitate Beasts and to take them for their pattern Surely men that understand not are like the Beasts that perish Psal 49.20 whose wisdom is sensual and earthly Jam. 3.15 Their mind only upon earthly things Phil. 3.19 by which they corrupt themselves as bruit beasts Jude 10. becoming wholly sensual Jude 19. walking altogether by Sense and not by Faith as Gods Children either do or at least should do 2 Cor. 5.7 By the VVord and Decree of God both the tame and wild beasts and every creeping thing were Created VVhence 3. Observe All the Beasts on the Earth being Gods Creatures are Gods Store and at his Command Observ 3 EVen every Beast of the Forrest and the Cattel upon a thousand hills he justly challengeth as his own Psal 50.10 he sends forth his Spirit and creates them Psal 104.30 he opens his hand and feeds them ver 27 28. and he gives out his Word and commands them and orders all their goings directing them to execute his VVill as appears in the example of the two she-Beares 2 King 2.24 and she-Lion 1 King 13.24 and the Lions in the Den Dan. 3. Let us then ascribe all the store that we have unto God 1. Looking upon it as a gift from God as Jacoh doth Gen. 31.9 and made fruitfull and usefull by his blessing Psal 144.13 14. 2. Seek all at his hands 3. And serve and honour him with all that we possesse yea with the first of our increase Prov. 3.9 4. And use all that we have according to his direction in Mercy towards the Creature and in a way of Sobriety to our selves VERSE 25. ANd God made Though God had commanded the Earth to bring forth the Creatures yet it was his own Power giving efficacy to his Will and Word that was the onely means by which they were produced This making of the Creatures was not by means according to the course of nature but the Creating of them without means supernaturally by the power of the Creator VVhence 1. Observe God not only Decrees and Commands but Performs and Brings to effect whatsoever he Wills Observ 1 IF he command Moses to do any thing he shall not lift up his hand in vain but the stretching out of it over the waters shall turn them into blood the Ashes of the Furnace by sprinckling them into the Ayr shall turn in Sores and Blains upon mens bodies his Word alone shall bring forth Froggs and Caterpillers Murrain upon the Cattel Hail and Lightnings from Heaven Darknesse upon the Land and â—eath upon the first born And this God doth not onely in extraordinary miraculous works that are Supernatural but even in those that are according to the course of nature He decreed that Summer and Winter Earing and Harvest should not cease while the world lasted and we see they continue to this day He commanded their Propagation and sustentation and they continue according to his Ordinance unto this day Psal 119. Living Moving and having their Being in him Act. 17.28 And by his Word our food gives us nourishment and strâ—â—gth Deut. 8.3 Nay he wills our Sanctification and Holy conversation and he works in us both to VVill and to do Phil. 2.13 Let this Consideration stay up and support the hearts of Gods Children whatsoever God hath engaged himself unto by his VVord and Promise he will not fail to bring to passe to give Grace at present and Glory hereafter Psal 84.11 For he speaks Righteousnesse Isa 45.16 Never look either upon the weaknesse of the Meanes or the greatnesse of the work but look upon the Power and Truth of him that hath promised it It is Gods VVord and it shall stand when Heaven and Earth shall fail And let this bear up our spirits when they are sincking under the sense of our weaknesse Indeed without Him we can do nothing Joh. 15.5 But as he can do all things Job 42.2 So in him that strengthens us we shall be able to do all things Phil. 4.13 And he will work In and For us Isa 26.12 Onely let us undertake nothing in our own strength but all in the Power of his might That which might be observed out of the particular enumeration of the Creatures which God made we have taken notice of heretofore as also of the Execution of the Decree and answerablenesse of it in all things according to that which he had appointed There followes in the last place the Creation of Man the last and perfectest and the Crown and Glory of all Gods visible VVorks for that cause described more at large and with more variety of Circumstances then any of the rest and Consequently more needful to be attended and more carefully enquired into by us especially seeing withal it more nearly concerns us VERSE 26. LEt Before God gave out his Command to the Creature as to the Earth and Sea to bring forth Fishes Fowls and Beasts or more Generally commands things to be made Let there be Light Let the waters be gathered Let there be great Lights Here he puts as it were his own Hand to the work and in a sort incourageth himself to undertake it as if he had an hard task to undertake if we may speak of God as the Holy Ghost here represents him
That they affect not delicacy in their food 2. Make not the Creatures fewel for their lusts eating still for hunger and health and not surfeiting and drunkennesse Eccl. 10.17 3. Exceed not the proportions of their estates nor hinder their liberality in relieving those that need as that rich Glutton did Luke 16.19 4. Use it not at unseasonable times which God so sharply taxeth and severely punisheth Isa 22.13 14. Otherwise God is best pleased with Moderation and Competency as appears 1. By the large provision that he hath made for ordinary and vulgar food whereas Creatures for delicacy are few and scarce 2. By his Blessing upon our food Simple and plain fare best maintains our health and strength and thereby fits the body for employment whereas abundance and delicates over-burthening nature both impair the health and strength of the body and make way besides for the raising up and nourishing of corrupt lusts in the heart Let no man be discontented with his mean provisions which 1. The men of whom the World was not worthy satisfied themselves withal 2. And are as good as the body which they nourish 3. And better then we deserve 4. And more then we are able to procure of our selves 5. And are more profitable to us for the maintaining the health and strength of our bodies 6. And free us from dangerous enticements to Luxury and Excesse Now although God appointed man to feed upon Herbs and Plants yet he enlargeth his Grant and allowes him to eat of all kinds of Herbs and Fruits the several kinds whereof are so various and almost infinite that they cannot easily be numbred Whence 9. Observe Gods Allowance to Man of Food for the sustaining of his life is exceeding Large and of Wonderful variety Observ 9 IT was so to Adam in this first Grant but much larger to Noah and his posterity when it was renewed after the Flood Gen. 9.3 when it took in all sorts of Beasts and Fishes which he hath given us likewise to make use of for food in fit times and in due proportions and for the end for which they were given some for maintaining our lives in health and strength and others for delight within such Limits as are mentioned in the former point Which he hath done 1. To manifest his Bounty in the Largenesse of his Gift As it testified Potiphar's Kindnesse to Joseph when he trusted him with all that he had in the house Gen. 39.8 2. To raise up our hearts by the experience of the variety of the tastes of so many Excellent and Pleasant Creatures to rejoyce in and serve Him alone and that with chearfulnesse that gives all things so abundantly to enjoy There is one thing more yet to be taken notice of that God is pleased to allow us such Herbs and Fruits for our food as having seed in them may be daily renewed in their kinds lest our provisions should fail us at the last seeing the Creatures daily perish with the using Whence 10. Observe God gives us not our Provisions at once but by a continual and daily Supply of those things that we need Obser 10 THus he dealt with his people in the Wildernesse where he gave them their portion for food daily from heaven as Moses testifies Deut. 8.3 As he gives us our provisions by commanding and pouring out his Blessings from thence upon the Creatures by which they are renewed every day that we might have a continual supply by them for our daily use In the same manner he deals in supplying that strength and nourishment which we receive by feeding on the Creatures which usually lasts not above a day and then must be repaired and renewed again And this God is pleased to do upon these grounds 1. To manifest his Fatherly care and Providence over us when he supplies us with all necessaries from day to day as our necessities require that our store is no sooner done but it is renewed daily we are no sooner hungry but we have food to fill us As it manifested Gods care of Elijah and the Widow that entertained him that her handful of meal and a little oyl in a Cruse were encreased as fast as they spent it 2. To bind us to continual dependance on him and service of him as Parents do their Children by feeding them daily but keeping the stock in their own hands 3. To exercise our faith in depending firmly upon his faithful Promises which being supported by his All-sufficiency and Unchangeable Love towards us assure us of a sufficient supply from time to time in all our wants 4. Lastly necessity in a sort enforceth it seeing if all our provisions for food should be laid up together at once it must of necessity prove both more troublesome and lesse comfortable unto us The last observable Circumstance in Moses his Relation of this Decree of God concerning his allowance of Food unto man is so pronounced that it includes withal a promise that what he grants them they might not onely lawfully use but in the use of it should find that it should prove meat unto them that is it should nourish them and sustain them without which the Grant of using the Creatures for food had done them little pleasure Whence 11. Observe It is onely by Gods Decree and Blessing upon the Creatures that they have Power and Strength to Nourish and Sustain us Obser 11 SO that as Moses tells us we live not so much by bread as by every Word that proceeds out of Gods mouth Deut. 8.3 that is by his Blessing upon the bread which if he suspend or withdraw the Creatures can do us little good Levit. 26.26 Hag. 1.6 The truth is it must needs be so because the nourishment of mens bodies by food is a work beyond the power of the Creature which cannot give or maintain in another that life which it self hath not 2. Because all Creatures having their Being and Motions from God cannot possibly work any thing farther then he both Directs and Assists them 3. And it is fit it should be so that Man might depend upon no Creature but stay his heart upon God alone Let all men then in the use of the Creatures raise up their hearts above them praying unto God for his Blessing upon them and depending on him for it Especially now seeing the Curse of God is fallen upon them for Mans sin by which they are made more unserviceable unto us and lesse able to do us good then they were before the Fall So that unlesse they be used with thanksgiving and sanctified by the Word and Prayer 1 Tim. 4.5 we have no more reason to expect strength and nourishment from bread then from a stone nay that which we take for our food might turn to be our poyson VERSE 30. ANd to every Beast of the Earth But whence comes it then that we see divers beasts feed not on herbs at all but divers both of the Beasts of the field and Fowles of the
be a snare unto them and that which might have been for their prosperity a trap Psal 69.22 Casting justly upon them the fury of his wrath while they are about to fill their bellies Job 20.23 Secondly to such as wholly sequester holy meditations from the ordinary imployments in their outward affaires confining them to the Church and the Sabbath or to the hours of their weakly and unconstantly performed devotions as if our Particular and Generall callings were things distinct and not Subordinate whereas a Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Negotiation ought to be still in heaven Phil. 3.20 even while he is busie about the things here below Now if we conceive these Trees to have been planted in the middest of the Garden which as hath been said this relation must necessarily imply we cannot but conceive that the reason why they were there placed was that they might be the more often in the view of our first parents which way soever they went either to take their food or to go about their imployment Whence 7. Observe Gods Commandements ought to be still in the view and before the face of his Children Observ 7 TO this end God appointed his Children to put blew Ribands upon the fringes of their garments that they might put them in mind of Gods Commandements Numb 15.38 39. And for the same end to write the law upon the posts of their Houses and on their Gates Deut. 6.9 That it might be unto them as a signer on their hands and a fronlet between their eyes Thus the Prophet David professeth that Gods Judgments were alwaies before him Psal 18.22 his meditation all the day long Psal 119.97 As it is a mark of a wicked man that His commandements are behind his back Psal 50 27. where he may never see nor think of them This careful observance and casting our eye upon Gods Commandements is first unto us of absolute necessity as well because they are our Counsellers to advise with upon all occasions Psalme 119.24 and our light to walk by verse 105. As also because our waies are full of turnings aside and therefore we may easily erre yea and dangerously unlesse we have that to guide us and besides our corrupt lusts are still at hand to pervert us which cannot be checked by any other bridle but the Law Secondly it much advanceth the Honour of the Law when we so carefully take heed to it and of God Himself when we make his directions our continuall care and observation Those Trees which God ordained to this Spirituall use to mind our Parents of their dutie and to strengthen their Faith were of the same Nature if not of the same kinde with the rest of the Trees of the Garden as the Sacramentall Elements with us appointed by our Saviours Institution are such Water and Bread and such Wine as we do or may employ to ordinary or common use Whence 8. Observe It is usuall with God to teach his Children by things of ordinary and common use Observ 8 THus our Saviour in teaching Nicodemus speaks unto him Earthly things John 3.12 From which in preaching he takes most of his Similitudes as from Sowing Planting Building Cloathing Food and the like And this he doth 1. In compassion of our weaknesse stooping low unto us because we cannot ascend up unto him nor easily raise up our earthly minds to comprehend and behold Spirituall things in their own nature unlesse they be shaddowed unto us by things that are Earthly 2. That by resembling those Spirituall things by Earthly he might acquaint us with the right use of those things which are subject to sense which is to raise up our hearts to the contemplation of things that are above sense 3. That we might have Monitors and Teachers in every place in every Object of sense in every imployment that we take in hand 4. To affect us the more with Spirituall things by representing them unto us by the objects of sense which are most apt to work upon our affections Let us make use then of those things which are of ordinary use to raise up our hearts to heaven by meditations and by them teach and instruct our Brethren as a way most easy both to the Speaker and Hearer and most profitable and lastly ordained by God Himself who hath not onely imprinted some resembances of Spirituall things upon those which are Naturall but hath set us this taske to study Spiritual things in the Book of Nature and to ascend up to Heaven by these things on Earth Neither is it any more disparagement to Gods Wisdom to be shaddowed out by common and ordinary things then it was to our Saviour to be cloathed with our flesh the Glory of both easily shining out through so grosse a Vaile to all that have eyes to behold it It had been enough for God to give Adam Life but He is pleased to ingage Himself by his promise to continue it unto him and to confirm his Promise by his Seal in this Sacramental Tree of Life Thus is he pleased to abase Himself to be obliged to his own Creature Whence 9. Observe God is contented not onely to do us good but besides to engage himself thereunto by his Word ratified by his own Seal Observ 9 THis Truth He hath manifested to His Church in all ages still multiplying his Promises to his People confirming his Promises by his Oath and ratifying both by the Sacraments which are his Seales This indeed God may well do seeing his Purposes Word and Seal are all alike certain and infallible in him Seeing his Will to do us good flowing from his Love and aiming at his glory bindes him as firmely as any promise can do and in respect of our weaknesse it is Convenient that by two immutable things in which it was impossible for God to lye we might have strong consolation Heb. 6.18 Then must mans unbelief be utterly inexcusable as being 1. Causelesse as having such infallible grounds of assurance and 2. Joyned with much contempt of God and Unthankfulnesse in sleighting His free offer of Himself and his Love unto us and manifesting his Unfained desire of our good and for that end abasing himself out of compassion to our weaknesse so low as to engage Himself to his own Creatures 3. And in effect it implyes the denying of his Truth when we refuse to give Credit to His Word The Tree of Life as hath been intimated was unto Adam the Seal of Gods Promise of the continuance of his Life both Present and Future under the Condition of Obedience to his Will in taking that for his rule in directing him what to choose and what to forbear Whence 10. Observe Both the continuance of Present and hope of future Life as they are Gods Gift so they are assured by his Promise Observ 10 THat Life as it is onely in him Originally so from him is communicated to his Creatures is unquestionable so that mens Life and Breath is truly said
before he could bethink himself how he might procure that which he needed so much 2. The Largenesse of Gods bounty is set out in the Pleasantness of the Garden provided and given man for his habitation In the infinite variety of all sorts of Fruits wherewith it was stored both for Necessity and Delight all of them planted by Gods own hand And in allowing man the free use of them all excepting only One Tree reserved by God as an acknowledgment of his Soveraignty and as a Remembrance to man of his duty In the Investiture of man into his Soveraignty over all the Creatures designed unto him in the former Chapter And lastly in Creating and bestowing the Woman upon him in marriage a greater help unto him and comfort for his life then all the creatures besides could have been 3. The Sufficiency of the Provision which God made for Man appears in this that he had all his wants supplied He wanted no possessions for the Earth was his Inheritance No servants for the work which he had to do was little more then to pluck and eat his own food from the Trees and to oversee and keep in order the Garden ready planted to his hand No food for all those delicate fruits were ready prepared and allowed him for his diet Houses and Apparel there was no need of when there was no deformity that needed covering no Injury by the weather from which he needed to be defended Onely there wanted a VVife both for Propagation and Society and that also God provides for him and that such a one as he acknowledgeth to be every way meet for him and accordingly rejoyceth in her So that God ceased not till he had furnished man every way with all that his Heart could wish or his needfull Occasions required Now for the Lawes and Rules which God gave man to guide himself by in this state of Innocency we must take notice that such of them as are meerly branches of the law of Nature are here omitted VVe call them properly Lawes of Nature which being Rules discovered by the consideration of the Nature of the Creatures are easily found out by the strength of right Reason As if there be a God Reason teacheth that he must be worshipped and if he be a Spirit that he must be worshipped in Spirit and Truth If we have our Being and Education from our Parents that they must be honoured and served If Words must be manifestations unto others of our Thoughts that then they must be answerable unto them so that we must speak what we think even the truth from our hearts and the like These being written in all mens hearts by Nature that is manifest to all men by Natural reason are not mentioned in this brief history as being sufficiently known without relation The Lawes here recorded are onely such as were added to the Law of Nature by Institution which the rule of Equity doth not necessarily enforce of it self without Gods command to have it thus or otherwise As though it were of the Law of Nature that if God must be worshipped that there must be a set time and a time of rest from other employments appointed for that worship yet what portion of time this should be and on what day it should be fixed as that it should be one day in Seven and the last of seven no man could by Natural Reason conclude till God commanded that it should be so That man should take care of the Creatures and endeavour to preserve them especially being appointed for his service reason would prescribe but that Adam should take charge of Paradise to keep and dresse it was meerly by Gods Institution and Command who might as well have disposed of him in some other place as there if he had so pleased That Gods Will should be mans Rule and that his Obedience and Faith should be professed and shewed forth to others is a branch of the Law of Nature but that Adam should manifest his Faith in God by eating of the tree of Life and his subjection to his Will by abstaining from the tree of the knowledge of good and evil was only by Gods own appointment having no other ground but the motion of his own will That Man and Woman should be joyned together for propagation and that too in Marriage may be conceived to be of the Law of Nature But that a man should be bound to one Wife and that for term of Life although Natural Reason must needs acknowledge it to be most convenient yet because it is not necessary God might have ordered it otherwise if he had been so pleased Whatsoever the Reason may be conceived to be why the Holy Ghost mentions only these Positive Lawes whereas he passeth over in silence the Laws of Nature it must needs be acknowledged that these Laws which being only Positive have no other foundation but the meer Will of God are notwithstanding so Equal and Good every way that being once made known natural reason it self cannot but approve them and consequently the Righteousnesse Holinesse and Goodnesse of God appears more clearly in them than in those Lawes that being branches of the Law of Nature are in a sort more Necessary seeing nothing discovers the man more evidently then those things wherein he is most free to do or approve what he will And indeed it may be probably conceived that the Holy Ghost had this scope to manifest the Righteousnesse of God in giving these Lawes because they are so recorded that the Equity of them is withall manifested by some Circumstance or other inserted into the Relation The Equity of appointing the Sabbath unto the last day of the week appears in manifesting that That day being honoured above the rest by putting an end to and declaring the perfecting of the Works of Creation was the fittest day to be observed in remembrance of so glorious a work And the Law of appointing man to labour in Paradise is manifested to be equal by this that God gave him the use of all the fruits in Paradise so that he did but labour for himself That the Interdiction of the Tree of Knowledge might appear to be equall it is recorded withall that God gave Man all the rest of the fruits to make use of freely The same is as clearly manifested in setting down at large the Law of Marriage 2. The Holinesse of these Lawes appears as well as their Equity The Sabbath Sacrament of the Tree of Life and restraint from the Eating of the Tree of knowledge of Good and Evil tending only to the furthering of Faith and Obedience and the raising up of mens hearts to an holy delight in God and enjoying an holy Communion with him Mans labour tending to the exercising of Love and Mercy towards the Creatures and Marriage to further mutual edification in Piety and Godlinesse and the propagation of an holy seed as it is plainly expressed Mal. 2.15 3. The Goodnesse of these Lawes to Man is as
with two fearful evils The first of envy to man to whom he so severely interdicted that which he knew to be so beneficial unto him The second of notorious falshood divers wayes First in affirming that which he knew to be untrue Next in doing it in the delivery of his Law whereas Lawes above all things ought to be Oracles of Truth Lastly in casting this interdiction as a cloak over his envy to man pretending to be tender of his safety in forewarning him of a danger when indeed he used it as he makes the woman believe as a scar-crow to deterre him from seeking his owne good These horrible blasphemies against God involved in this manner of Satans contradicting his truth we ought to observe the more heedfully that we may accordingly proportion and value the hainousnesse of the sin of our first Parents in assenting unto and believing them that we may the more justifie God in the judgements inflicted on them That in that day Alluding again to Gods threatening that in the day wherein they should eat of the fruit forbidden they should die the death and therein not only contradicting God in every circumstance but besides as God by threatening the speedy execution of the curse deterrs man more effectually from acting the sinne so Satan more strongly allures him to attempt it by promising a speedy reward Besides by this meanes he endeavours to gain some credit to his words because it would quickly be tried whether he spake truth or no and therefore it might seem incredible that he would lie in that wherein he might so speedily and certainly be disproved Your eyes shall be opened An ambiguous speech as are all the rest of Satans Oracles which proved true by lamentable experience although in a far other sense then that wherein the devil desired to have it understood which moves the Holy Ghost to expresse the event afterwards in the same phrase affirming that their eyes were opened indeed but it was only to behold their own shame and misery Now in this expression besides the representing of the benefit which the eating of this fruit would bring them Satan chargeth God by the way that he had all this while kept man hood-winked and thereby ignorant of those things which he might and which it concerned him to know In the mean time Satan doth that indeed wherewith he chargeth God falsely and maliciously dazeling the eyes of our first Parents so much with the brightnesse of that glorious condition unto which he promiseth to advance them that they oversaw and took no notice of that large measure of wisedome and knowledge wherewith God had already enriched their mindes in all things that it concerned them to know and thereby so blinded them in this action that they understood not what they went about till they were utterly undone like the Syrians whom Elisha led that knew not whither they went till they found themselves in the midst of Samaria 2 Kings 6.20 And ye shall be as Gods Or Princes or Angels as the same word sometimes signifies Thus having represented unto them the benefit that they should receive by rebelling against God he now enlargeth it by laying before them a patterne of their happinesse wherein they should equal even God himself and by this enflames their hearts and distempers them It may be withal that he conveighs into the womans minde some ground of hope of attaining to this glorious condition seeing they saw a patterne of it in God himself and therefore might hope that it was possible to be enjoyed It is out of question that he casts into her thoughts of discontent against God by representing their condition so far below that which it might have been as he perswades the woman to believe joyned with much unthankfulnesse for that which she had received already at Gods hand the creating of him after Gods own Image soveraignty over the rest of the creatures the planting and free bestowing of that pleasant Garden with all the fruits thereof and the inheritance of the whole world with a desire to rise higher that she might be a match unto God himself Knowing good and evil Whether he alludes to the name given to that tree given by God himself it is not certain if he do it is to strengthen what he had before affirmed that God knew well enough the vertue of that tree as appears in the very name which he had given it The Promise it self which Satan makes is frivolous if it be duly weighed Good they knew already and what could they gain by the knowledge of evil wherewith they had nought to do We have then here laid before us in brief that temptation by which Satan foiled and without Gods infinite mercy had for ever ruined our first Parents with their posterity as will appear in the sequel and it is by Moses only briefly pointed at and not displayed at large and is therefore by us to be scanned and searched into the more exactly Partly because it nearly concernes us to know the meanes by which all those evils under which all mankinde labours unto this day came first into the world especially seeing those Engines wherewith Satan assaulted our first Parents are the patternes according to which all the rest are forged wherewith he fights against us continually even to this day And partly because we may be assured that this temptation was the Divels master-piece wherein it concerned him to make use of the depth of his policies as having to encounter an adversary First made perfect in wisdome and holinesse and withal filled with Gods love kindled and confirmed by so many fresh experiments of his superabundant favours and mercies and now walking in a course of perfect obedience Secondly Satan was to encounter him meerly with his own strength assisted neither by lusts within nor by any allurements or other instruments without Thirdly he had to deal in a matter of great difficulty namely to set man against that God that had made him and had compassed him with infinite variety of blessings but never provoked him by the least discourtesie Nay against that God upon whom his happinesse still depended and who was able easily to destroy him by the same power by which he had created him or make him as miserable as he had made him happy Fourthly he was to attempt a matter of infinite consequence upon the good or ill successe whereof depended the happinesse or utter destruction of all mankinde the weakening of Gods Kingdome and the advancing and enlarging of the Kingdome of Satan And lastly he was to adventure upon an enterprise to be carried through at this present assault or not at all For if Adam had stood the first brunt and by use and experience been setled and confirmed in that state of Innocency and Holinesse wherein he then stood having once discovered Satans nature and scope he had afterwards in all probability been attempted in vain It will therefore be of good use to take in sunder
advanced when they should no more behold God in the dim glasse of the creatures as now they did but should see him face to face and know him as they were known All these considerations laid together might prevail much with the woman to make use of the meanes proposed by Satan to encrease her knowledge In the fifth place it was Satans special care to represent unto the woman this meanes of gaining the knowledge of good and evil in the most alluring way that he could possibly devise For whereas there are three things especially that encourage men to the use and effectual pursuing of any meanes that may further them to the attaining of a desired end proposed unto them First that they are easily procured Secondly that they are delight some in the use of them Thirdly that they are of great efficacy and speedy in operation Of all these Satan makes shew in perswading the woman to the eating of this forbidden fruit for the gaining of the knowledge of good and evil For first what could be more easie then to pluck from a tree that stood full in her way Next what could be more delightful then to eat of a fruit so grateful to the taste and beautiful to the eye as that fruit appeared to be to the woman as we shall see anon Lastly there could be nothing more speedy or effectual in operation then this fruit which should produce the desired effect the same day that it was taken as Satan makes the woman believe All these allurements the devil layes before her and how he prevailes by them we shall see Satans sixth policy in beguiling the woman was in the choice of the kinde of the sin to which he tempts her which if it had appeared to be some sin against the Law of Nature such are blasphemy against God lying c. Satan might have found it an hard taske to carry her against the principles of nature so firmely planted in her heart wherefore he makes choice of such a Law as was no Law of Nature but meerly positive prescribed only by Gods Will to tempt her to the breach of that Law which nothing but pure obedience to God will bound her to observe As for the Act it self First it was a matter of no value in which she should offend being only the eating of the fruit of one of the Trees of the Garden A consideration which occasions so much slighting of sin in many profane hearts to this day Secondly the scope of the action seemed to be only mans good without any wronging of God at all who might be conceived to lose nothing by mans gaine or the creature which was ordained to be eaten Thirdly it was an offence unto which they were not carried by any rebellious inclination of their own hearts but unto which they were directed by the advice and counsel of one that pretended and they were perswaded was their friend which also both the man and the woman alledge in their own defence afterwards when God chargeth them with this sinne Lastly if the devils suggestion had been true that God knew that the fruit of that tree had such a vertue that it would open their eyes it might seem to them to be an action unto which God himself invited them howsoever he had in expresse termes forbidden it For why should he give such a vertue to that tree to make one wise to know good and evil if it might not be used to that end and by whom if not by man who was only capable of such knowledge Seventhly in the choice of his arguments to move and perswade the woman to eat of this forbidden fruit Satan makes use of the depth of his cunning and policy which we may easily discover in three particulars First in grounding all his arguments upon such foundations as being not manifest and apparent in themselves might the more safely be supposed because they could not by any clear evidence be disproved Secondly in producing arguments grounded upon some colour of truth but those grosly mistaken and misapplied Thirdly in pressing all arguments that might make for the furthering of his motion and concealing all that might make against it First then he urgeth two arguments grounded upon meer suppositions of such things as being secret in themselves and not maniâ—â—â—ted by any outward effect were therefore impossible to be disproved which suppositions he also fortifies with such faire probabilities as might make them carry at least some shew of truth As first he supposeth that the fruit forbidden had a secret vertue to make one wise like a God to know good and evil who could disprove this seeing none had ever tried it That it might hae such a vertue First the name given it by God himself might seem to imply for why was it called the tree of knowledge of good and evil if it had not some vertue to give that knowledge Secondly the interdiction of the eating of that fruit under so grievous a penalty seemes to imply as much else why should God forbid man the use of that fruit when he granted him all the rest of the fruits of the Garden if there were not some vertue in this that the other fruits had not or how could it stand with Gods justice to lay so heavy a penalty for the eating of this fruit if it were of vulgar and common use Lastly God may perhaps be conceived in policy to conceal the vertue of this fruit from man lest he despising the interdiction eating of the fruit forbidden and thereby becoming wise as God he might share with him in his honour and so God might lose the glory of excelling alone Satans second argument of this kinde is grounded upon the suppofition of Gods secret ill affection towards man which if Satan suggested who could disprove it for who could discover the secrets of his heart which can be known to none but himself alone That God was enviously affected towards man there seemed to be these probabilities First he had planted a Garden for man and denied him some of the fruits of it Secondly that fruit which he had denied him was only of true worth and value and fit for an understanding creature whereas that which God had given him was of little worth only food for the body which he had allowed to the very beasts Thirdly he implies that God must do this wittingly seeing he that had made the tree could not be ignorant of the vertue which himselfe had given it Fourthly he supposeth that God could have no other end in interdicting unto man the use of this fruit but only to keep him under in a state of vassalage destitute of that knowledge of which he was capable that himself might excel alone With these plausible suppositions the divel strengthens his arguments to draw man on into rebellion against his Lord. In the next place Satan grounds his argument upon such things as carry with them some shew of truth but those he wrests
unto Satan gives him the greater advantage and encouragement to set upon her with a fresh and more violent assault as we shall see This errour of hers in opening her selfe so rashly to one that she knew not gives warrant to 1 OBSERVE It is dangerous to lay open our selves freely to persons unknown or such of whom we have no assurance Observe 1 SOlomon notes it to be a great folly to utter all a mans minde and a point of wisdome to keep it in till afterwards Prov. 29.11 Peter endangered himselfe very farre by conversing with strangers in the High-Priests Hall Mat. 26.69 70. Nay David himself we see ensnared himself by opening himself though to a familiar acquaintance yet to one whose heart he had not throughly sounded Psal 55.13 And Gedaliah by trusting Ishmael too far ruined both himself and his followers Jer. 41.1 This was Eves first oversight a second and no lesse is that she is contented to have a manifest truth questioned though delivered by Gods own mouth namely his interdiction of tasting the tree of knowledge of good and evil which the event discovered to be a great folly in her and may warrant us to 2 OBSERVE It is a dangerous thing to question or debate evident and knowen truthes Observ 2 PRinciples in all Sciences are exempted from dispute much more should they be in Divinity Amongst which we may account 1. The dictates of Nature written by the finger of God in all mens hearts as that there is a God Rom. 1.19 20. that he judgeth the world Psal 58.11 and that in righteousnesse which is a principle that Jeremy will not dispute Jer. 12.1 and that consequently it shall be well with the good and ill with the wicked at last Eccl. 12.13 as being truthes which every mans conscience within his own breast gives testimony unto 2. Such truthes as are delivered by God himselfe either recorded in his Word as the Creation of the world and that great mystery of mans Redemption by Jesus Christ c. or made known unto us by any special message from God as Zachary is both blamed and punished for disputing against the message sent from God by the Angel Luke 1.20 much more did that Prince deservedly perish by the just decree of God that denied the truth of Elishahs Prophecie 2 Kings 7.2 Only believing and acknowledging the truthes themselves we may be warranted to enquire more thoroughly into the Manner Meanes Order and other circumstances of those things which we fully assent unto and believe as Jeremy doth Jer. 12.1 and the blessed Virgin Luke 1.34 and the Prophets searched into what and what time the coming of Christ should be whereof they prophesied 1 Pet. 1.10 11. thereby to informe our selves of those secrets more fully as well to quicken our affections which are most effectually moved by the full discovery of things in particular and to strengthen our faith the more thereby as also to enable us by the full understanding of the truthes which we embrace to satisfie others and to maintain them against and stop the mouthes of such as oppose and contradict the truth And by this assenting unto the truthes of God without questioning or admitting them into debate 1. We seale unto his truth John 3.33 and give him the honour of a God to be believed upon his own testimony whereas we believe not men upon their word without some further evidence 2. And by the same meanes we provide for our own safety who having our mindes full of ignorance and by their corrupt disposition more inclinable to embrace lies rather then truth might be endangered by admitting known truth to debate to be mislead by the mists of humane reasonings into errour to the endangering or overthrowing of our faith These were Eves grosse oversights in entertaining conference with Satan a person unknown and that about such a manifest and evident truth In the substance of her answer and the forme of it she failes many wayes And first in this that if she consented not unto yet she entertaines such a dangerous suggestion as the divels question implies with so much coldnesse of spirit which she ought to have opposed with a zealous detestation and vehement indignation This errour of hers may give just occasion to 3 OBSERVE Blasphemous and foule suggestions ought not to be heard without indignation and detestation Observe 3 THus Job answers his wives damnable counsel to curse God and die Job 2.10 And our Saviour Christ Peters carnal advice to favour himself and not to yield himself to death Mat. 16.23 as he had done before Satans cursed motion to fall down and worship him Mat. 4.10 In like manner doth St. Paul those blasphemous exceptions Rom. 3 4 6. And thus we ought to do 1. To manifest our zeale for Gods honour and for his truth 2. By it we secure our selves from a farther assault which we easily invite when we bear such blasphemies with too much softnesse of spirit and patience 3. And harden our own hearts against such wicked suggestions by abhorring the very mention of them 4. And oftentimes terrifie the suggesters themselves or at least put them to shame The second failing of Eve in her answer is that when she mentions that large grant of God in bestowing on them the free use of all the trees in the Garden she doth not so much as mention Gods Name that had bestowed that large favour so freely not without manifest injury to him who ought to be known and proclaimed to be the Author of his own gift as having bestowed them especially for that end Whence 4 OBSERVE When Gods mercies are mentioned we must withal be careful to remember his Name that bestows them Observe 4 ANd this must be done not only in such solemn thanksgivings as we have Isa 63.7 Psal 68.19 20. but even in ordinary conferences after Jacobs example Gen. 33.5 and that of Moses Exod. 18.8 9. And this we must do 1. That by entituling God unto and prefixing his own Name before his works of mercy wherewith mens hearts are most affected he may be highly advanced above all things and held out and proclaimed to the world as the fountain of all goodnesse when all the good things which we enjoy and in which we rejoyce are still laid down at his foot See Rev. 4.10 11. whereby withal the heart is filled with his love and with an holy rejoycing in him with thankfulnesse and encouraged by such enlargements to all cheerfulnesse in his service with the Prophet Psal 116.12 13 14. which are the main ends that God aims at in lading us with his blessings 2. There is an evil disposition in mens hearts to forget God in his mercies Deut. 32.18 Psal 106.21 and to ascribe them to themselves with Nebuchadnezzar Dan. 4.30 Hab. 1.16 or if not to their idols Hos 2.5 yet at least to some second causes or meanes by which those blessings which they enjoy are conveighed unto them never looking up to the
most holy things of God and to fight against him with his own weapons Let us then be alwayes jealous and wary of the taking up of Gods Name or Word by wicked men in their speeches and conferences alwayes fearing some evil practice in hand Seeing we know them to be haters both of the Word it selfe and of God that gave it and of all the truths therein delivered and besides of all godly men and therefore in all their words or actions can neither aime at Gods honour nor intend any good unto us but must even in using Gods Word endeavour either by it to uphold some dangerous errours and heresies to the corrupting of the sound doctrine contained in the Word or to countenance wicked mens own corrupt practices and to disgrace other mens sincerity and thereby to encourage their companions by making their hearts glad and dishearten the godly by making their hearts sad as the false prophets were wont to do Ezech. 13.22 VERSE 5. SAtan had charged God in the former verse which dealing deceitfully with the man and woman in threatening them with a grievous curse if they tasted the fruit for bidden which he well knew should never come upon them In this verse he goes a step farther and chargeth God with envy towards man affirming that he in forbidding the eating of that fruit kept man from the meanes of making him wise and enabling him to discerne between good and evil that so himself might excel alone And this as well as the former the woman must give credit unto upon his own word and confident affirmation Whence 1. OBSERVE Satan in all his Promises gives men no ground to build upon but his own bare word Observe 1 CHrist must take his word alone for it that all the Kingdoms of the earth were his and that he had power to bestow them on whomhe pleased and therefore that he could and would bestow them on him Luke 4.6 7. You must take wicked mens word for it that laying wait for innocent blood is the way to make one rich and to fill his house with spoile Prov. 5.13 so must Ahab take the false prophets word that he should prosper in his attempt upon Ramoth-Gilead 1 Kings 22. on the other side God when he speaks produceth his strong reasons drawn from experience Isa 41.20 21. sufficiently testified to mens own heart who are witnesses with him as himselfe speaks Isa 43.9 10. In like manner his servants that speak unto us in his Name bring forth evident and demonstrative proofes for all that they desire us to believe either out of Scriptures the Oracles of truth or out of strong evidences made good by right reason or by trial of experience as Elijah puts the determination of the question whether God or Baal were the true God upon an answer from heaven by fire 1 Kings 18.24 It is true that God himself doth affirme things upon his own Word alone and justly may seeing his Word is the Standard of Truth and therefore the only ground of faith but this is a peculiar priviledge to him alone incommunicable to any creature not to men who are all liars Rem 3.4 Much lesse to Satan who is the father of lies John 8.44 Indeed Satan sometimes imitates God in this way and offers also and makes shew to confirme by experiments what he suggests as that proud men are happy because they prosper Mal. 3.15 by which meanes he prevailes much upon wicked men to harden their hearts Eccl. 8.11 Jer. 44.17 18. yea and sometimes shakes the faith of the godly themselves as he did Davids Psal 73.2 3 13. But therein he playes the notable Sophister 1. In representing wicked mens prosperity so as if it were the reward of their wickednesse whereas it is either the blessing of God upon their provident care and industry in managing their affaires according to his own decree Prov. 10.4 and 14.23 or for the manifesting of his Goodnesse to all Mat. 5.45 and his Justice in their condemnation who abuse his mercies and provoke him by their sinnes when he doth them good or for the fatting of them against the day of slaughter Jer. 12.3 and raising them up on high unto eminent places their casting down into sudden and horrible destruction may be the more observed Psal 73.18 2. He deceives men by making the world believe that to be their happinesse which is indeed their plague as Solomon had found it in his own experience Eccl. 5.13 neither indeed can it be otherwise 1. Because all Satans words are falshood which therefore can have no reality upon which they are founded for if they had they were not falshood Besides the devil hath no power to effect any thing of himself and consequently in all his promises can give us nothing but words as being not able to make good any thing of all that he undertakes as the event and issue makes it evident at the end Are not they then grossely besotted that believe every word which Solomon tells us is the character of a foole Prov. 14.15 and that of Satan too who is a liar from the beginning as our Saviour tells us John 8.44 and yet those false suggestions of his are the principles by which the wise men of the world guide themselves believing 1. That riches are a strong city Prov. 18.11 that they abide for ever Psal 49.11 that they bring with them all sufficiency so that one may securely rest upon them as the foole thought Luke 12.19 and may be purchased by wayes of injustice and violence Prov. 1.13 grounds that have no other foundation but the opinion of the world blinded by Satan 2 Cor. 4.4 but contradicted by the Word of God and by all experience 2. These groundlesse opinions and others if it may be more false then they as that God hath forsaken the earth that a man shall have peace though he walk in all the abominations of his heart that there is no profit in Gods service and the like men notwithstanding so fairly rest upon that they are swayed by them in the whole course of their practice 3. In the mean time they sleight those infallible grounds of truth which the God of truth hath laid down unto us in his Word and which all experience hath made good unto us And is not he a wise man that guides himself by the wisdome of the world Satan if we mark it well manifests great policie in choosing out the ground upon which he raiseth up jealousie in the womans heart against God That Paradise was a Garden of great pleasure and delight excellently furnished with all varietie of the choicest fruits planted by God Himself and freely given and bestowed on man out of his meere bounty These things were so clear and evident that they could not be contradicted or questioned and theresoâ—e Statan takes it to be his wifest course not to meddle with them at all But the intention of God in this bounty of his was a secret thing
object but from the corruption of the heart within Observe 2 INdeed those things that defile a man come from within Mark 7.21 and it is not the beholding of a woman but the lusting after her in ones heart that makes it adultery Mat. 5.18 And St. James tells us that God tempts no man but every man is drawn away by his own lust Jam. 1.13 14. First God tempts no man neither by suggestion of evil that he raiseth up in any mans heart nor by any thing that he hath made now if God should have put any evil into the creature which he had made he might have been said in some sort to have tempted us to evil but every creature of God is good wherefore he affirmes that the cause of evil is within us and not without us the creature being in the nature of it as apt to be applied to good as to evil to which it cannot be turned but by the evil disposition of our owne hearts within us and the motions that arise from thence The evil then was neither in the wedge of gold nor in the Babylonish garment which Achan saw but in his coveting of them nor is it in the wine that gives a red colour in the Cup but in the drunkards inordinate appetite Prov. 23.31 No wicked persons draw from alluring objects motions and sollicitations to sin with an intent to corrupt and draw others to evil as the devil from the glory of the Kingdomes of the world drew his temptation wherewith he endeavoured to allure our blessed Saviour to fall down and worship him yet neither the creature it selfe nor the temptation or motion presented with it causeth any sinne in us unlesse they meet with some corruption in our hearts to embrace and entertain them Seeing the nature of sinne consists in a voluntary motion of the minde against the Law of God whichcan proceed from no other cause but only from the motion of the minde of him that sins We have laid before us the first step of the womans sinne in the outward act that she saw the fruit of the tree that it was pleasant that is that she looked upon it with delight and desire she saw it perhaps before but that was only in a natural way to discerne that object before her eye she lookes now upon it in a sinful way fixing her eye upon it with a more serious observation of the pleasantnesse of it which so affected her heart that she takes the boldnesse to pluck and eate it So she begins her sin in gazing upon and perfects it in taking and eating Whence 3 OBSERVE It is dangerous to a man to fixe his senses upon enticing objects Observ 3 TO look upon the wine in the glasse and to observe the colour and motion or sparkling of it Prov. 23.31 therefore the wise man expresseth inordinate desire of riches by that phrase of setting our eyes upon them Prov. 23.5 Indeed the very looking upon the wedge of gold drew Achan to covet it Josh 7.21 and men are taken with the eye-lids of a whore when they gaze in her face Prov. 6.25 as the looking upon Bathsheba when she washed her selfe ensnared David 2 Sam. 11.2 for which cause it was that Job when he would not think upon a maid makes a covenant with his eyes to prevent it Job 31.1 Let it be then the care of every good man to watch diligently and continually over his outward senses let him turne away his eare from hearkening to a naughty tongue Prov. 17.4 his eyes from beholding vanity Psal 119.37 that is his senses from dwelling unnecessarily upon alluring objects And to do that it will be our wisdom to fixe them upon such things as are useful and profitable remembring the use for which God hath given them unto us which is partly natural to informe us of things profitable or hurtful to the outward man and partly and especially spiritual to set before us those objects that by the due meditation of them may raise up our mindes to heavenly thoughts observing both their perfections that we may raise up our hearts to the admiration of the more eminent perfection of him that gave them and withal their defects by which they come infinitely short of that All-sufficiency upon which our dependance must be grounded Consider therefore in the objects which we meet withal 1. That they are of a nature appliable to good or evil as they are diversly entertained and used and may be as well snares as helps unto us 2. That our senses being naturally corrupt as many senses as we have so many windows we carry about us to let in sin and as many outward objects as are presented to us so many sparks may fall into out hearts in this state of corruption to set the whole frame of our nature on fire unlesse we look warily to our selves Wherefore 1. Avoid the entertaining of unnecessary objects where we may avoid them 2. If they be presented to us look not on their outward appearance but on the dangers into which they may bring us that a Whore is a deep ditch Prov. 23.27 Wine a mocker Prov. 20.1 3. Pray for the assistance of the Spirit as to keep the door of our lips Psal 141.3 so to take the reins of all our senses yea of the affections of our soules that walking in the spirit we may not fulfil the lusts of the flesh Gal. 5.16 But what may we conceive to be the reason why the woman gives so much credit to Satans information that the tree was good for food and to be desired to get knowledge upon Satans bare word without any experiment made or any other proof at all to justifie what he affirmes when she gives so little credit to that which she had heard from Gods own mouth that the eating of that tree would certainly bring death Questionlesse she shews in this errour of hers the disposition of mans nature in general and gives occasion to 4 OBSERVE Men by nature are more apt to give credit unto lies then unto the Truth of God Observe 4 CErtainly if Adam in this his state of perfection standing then in the Truth and having the helpe of a Minde furnished with all divine knowledge and questionlesse affected also with the love of it which might easily have preserved him in the truth was notwithstanding so suddenly carried away to believe so foule a lie and that meerly upon Satans sugestion and information against Gods expresse word delivered by his own mouth we have great reason to be jealous of our selves being naturally blinded with errour having our understanding full of darknesse Eph. 4.18 and our wills wholly averse from Truth and taking pleasure in unrighteousnesse 2 Thessal 2.10 seeing 1. The Truth of God containes many heavenly and deep mysteries hard to be understood much more to be believed seeing they are foolishnesse to a natural man 1 Cor. 2.14 2. Seeing we have by nature an hatred against the Wisdome and Counsel of
God because it crosseth our carnal affections and condemns all our wayes and works John 3.20 Let no man then suffer his judgement to be swayed by the opinion of the world in any matter that concernes the grounds of Truth delivered in the Word seeing the world is guided by the wisdome of the flesh which is enmity against God Rom. 8.7 And therefore no marvel though it oppose his Truth which brings down the strong holds and high imaginations of the natural man to bring under every thought to the obedience of Christ 2 Cor. 10.5 and refuse to give credit to those that speak it as the Jewes dealt with our Saviour John 8.45 because the world lying in wickednesse 1 John 5.19 which the truth of God reproves John 16.8 cannot but hate that which disgraceth and opposeth it Now if we observe it well that which made the woman so apt to give credit unto Satans suggestions was that her heart was beforehand taken with some desire after the knowledge which the eating of that fruit would certainly bring as Satan had informed her and she was desirous to believe Whence 5 OBSERVE Men are easily drawen to believe and hope any thing of that which they affect and desire Observe 5 LOve as the Apostle tells us hopes and believes all things 1 Cor. 13.7 and we know that as our affection is towards the person that speaks unto us so we give credit to his words much more to a friend then to a stranger Thus we are apt to hope well of our children because we love them well much more are we apt to promise ourselves good of our own counsels which we love better then our children It must needs be so seeing love being grounded upon a perswasion of some worth in that which we love we are easily drawn by the experience of that which we know to be in it to hope for and expect that which we know not although it doth not yet appear And whatsoever we desire to have because we desire withal that it may be good we hope it will be so By this one mark it will evidently appear that the generality of men are greater lovers of Wealth of Men of Honours of Pleasures then of God Himself or his Sonne Christ because it is evident they expect and promise themselves more good by them then by God and all his Promises following them more earnestly rejoycing in the fruition of them more cordially preserving them more carefully and resting on them more securely then on Gods Promises of Grace and Glory of this life and of that which is to come which as their own wayes convince them to their faces they esteem little better then meer delusions Yea it is manifest that they have no desire towards any way or work of Godlinesse of which they promise themselves no good by them Job 21.15 but disgrace poverty danger losse of profit and pleasure besides much unquietnesse of minde Nay by the same mark the greatest part of men appear to be greater lovers and better friends to wicked men of whom they never speak nor patiently endure to heare any evil then they are unto the godly of whom themselves are alwayes willing to believe any ill report that can be raised upon them The woman had before her eyes this pleasant fruit but she had withal an Interdiction from God not to meddle with it under the fearful curse of dying the death if she tasted of it but her inordinate appetite stirred up by sense we see prevailes with her above the terrour of the curse though denounced by God himself Whence 6 OBSERVE The terrours of wrath to come cannot prevâ—â—â— against strong and violent affections to things that are present Observe 6 IF the sense of an evil felt cannot withhold us in such a case as Prov. 23.34 35. much lesse can the feare of future evils work on our hearts The Prophet complaines that the peoples violent affection to rebellious courses thrust them forwards as an horse rusheth into the battel Jer. 8.6 of whom the Lord himselfe testifieth that he mocketh at feare and turnes not back from the sword Job 39.22 opposing their confirmed resolutions to evil against any shame or feare that stood in their way Jer. 2.25 26. Like Zimri and Cozbi that scorned the presence and tears of the Congregation and the apprehension of the future danger to fulfil their filthy lusts Numb 25.6 nay even the whole multitude of that rebellious people a little before were not deterred by the fearful judgement executed in their sight on Corah Dathan and Abiram from renewing their rebellion against Moses and Aaron the very next day Numb 16.4 The reason whereof is 1. Because such things as are present such as the pleasures of sinne are being apprehended by sense work more strongly upon the affections then things absent can do because they want that help of sense to conveigh them to the mindes which the affections are most moved by For as hope deferred maketh the heart sick because the thing desired is absent Prov. 13.12 so on the other side when the judgment is deferred and is not present the heart is not affected with the feare of it but hardened in men to mischief Eccl. 8.11 2. Because affections which things present raise up in us blinde our judgements so far that the evils threatened because they are not present are not believed so that men perswade themselves they will not come Deut. 29.19 Isa 28.15 and for that reason the feare of them restrains not men from evil because unto such persons they are esteemed as if they were not at all Let all men by this try their affections either to good or evil If our affections to that which is good be strong Much water will not quench love Cantic 8.6 7. as appears in the example of holy David whom though the proud derided Psal 19.51 Princes spake against him ver 23. the hands of the wicked robbed him ver 61. the proud digged pits for him ver 85. the wicked waited to destroy ver 95. yet all quenched not his love to Gods Law ver 97. nor his endeavours not to decline from his testimonies ver 157. Out of the same affection the Apostles were not deterred from preaching by all the menaces of the counsel and stripes that they laid upon them Acts 4.20 21. Thus Daniel continues his duty of making his request unto God despising the Lions Den Dan. 6.10 as the three children had done the flames of fire Dan. 3.17 On the other side to faint in the day of adversity argues small strength Prov. 24.10 or to take offence and be disheartened when tribulations arise Mat. 13.21 or mens displeasure threatens us as they do John 13.42 or much more when feigned terrours keep us off from our duty Prov. 26.13 That which prevailed so far with the woman or at least by which her minde already distempered by Satans suggestions was so far inflamed that it carried her on violently into this actual
17.14 The reason is 1. It must needs be so because God being the fountain of all light that illightens every man that comes into the world John 1.9 It cannot possibly shine into mans heart but according to his will 2. There is great reason it should be so as well that God by this meanes might more easily govern the world according to his own will as also that we having no light in our selves but what we know may be the more abased in our selves the more thankful to God that is the light of our eyes and the more careful to make use of it to his glory that bestows it seeing he may deprive us of it when he pleaseth Let no man then lean to his own or to any other mans wisdome whereof we can have no such assurance but that it may deceive us especially when either we or they seek it not at Gods hand nor depend upon him for it nor employ it for the service of himself or of his Church in which man provokes God even in justice to turne our wisdom into folly as he threatens to deal with Pharaohs wise men Isa 19.14 and made it good upon Achitophel There is yet in this circumstance of the time When their eyes were opened one thing more worth our consideration that their eyes were never opened to see in what condition they were till it was too late to help it whereas if they had advisedly thought upon the danger before-hand and observed Satans policy by which he drew them into it they had refuted his counsel and prevented the danger Whence 2. OBSERVE It is a great folly in men not to foresee evil before it be too late to help it Observe 2 TIll nothing be left but mourning at the latter end Prov. 15.11 12. Which was Esaus case when he had sold his birth-right which drew on the losse of the blessing which he sought and bewailed the losse of with tears when it was too late Heb. 12.16 17. Wise men before-hand see a plague and prevent it Prov. 22.3 and hearken for time to come Isa 42.23 and indeed for this special end was wisdom given that men having their eyes in their head as Solomon speaks Eccl. 2.14 they might foresee both good and evil to come that they might lay hold on the one while it may be had and avoid and prevent the other before it comes As for after-wisdom it is of no use but to encrease our misery by looking back upon our misery when it is too late to help it Let us then like wise men carry our eyes still in our head looking forwards to the issue and event of all things lest we beled on like an Oxe to the slaughter as Solomon speaks Prov. 7.22 23. not embracing and following the directions of the world which walks in darknesse but taking heed to the light and counsels of Gods Word which only discovers unto us truly the issues of mens wayes and courses Psal 37.37 38. and 73.17 not only in the events that befal men by the hand of God in the course of his provident dispensations but in the dangers unto which the wayes themselves lead men Prov. 2.18 19. and 6.23.26 33. Let us make use of this foresight in laying hold of eternal life and that betime while it is to day lest we be shut out with the foolish Virgins Mat. 25.11 12. and lie mourning in vaine in hell whence there is no Redemption Luke 16.24 It is very probable that not only God had his hand in opening their eyes but Satan too who having blinded them till they were in the snare now opens them to see their own miserable and shameful condition into which they were fallen that their hearts by the sense thereof being wounded and afflicted might encrease their misery Whence 3 OBSERVE Satan never discovers any thing unto us but to do mischief Observe 3 THus he shewes us the baites of sin to allure us as he did to our Saviour Christ the glory of all the Kingdomes of the earth to entice him to fall down and worship him Mat. 4.8 Thus he discovers the meanes of affecting what our inordinate lusts move us unto to encourage us to sinne as by Jonadab he shewed Amnon the means how he might satisfie his lust upon his sister Tamar 2 Sam. 13.5 and by Jezabel to Ahab the meanes of getting Naboths vineyard 1 Kings 21.7 and if he shews the foulnesse of sin after it is acted it is to drive men if possibly he can into despaire when the case is desperate thus he dealt with Judas after he had prevailed with him to betray his Master he let him see indeed the foulnesse of that sin but it was that he might go out and hang himself Mat. 27.4 Let no man then hearken to him or any of his Agents who are neither skilful nor diligent in any thing but in deceiving and seducing 2 Tim. 3.13 labour in nothing but to make men like themselves ten fold more the children of hell then they were before Mat 23.15 and to this end abuse not only their carnal reason but even Gods sacred Word to lead men into heresies in doctrine or errours in practice to their destruction at the last 2 Pet. 3.16 Let all men turne away from such enemies to the salvation of their soules attending only to the Word of truth which shines unto us as a light shining in a dark place 2 Pet. 1.19 and to the Spirit which shews us out of it all the counsels of God which are profitable for instruction in righteousnesse that the man of God may be thoroughly furnished to every good work 2 Tim. 3.17 that we through comfort of the Scriptures might have hope Rom. 15.4 Now whether God or Satan or both opened their eyes this is certain that though they wanted eyes beforehand to see the misery into which they were falling yet after they were fallen into it they had eyes to discover when it was come upon them into what miserable condition they were brought and to be sensible of it too Whence 4. OBSERVE Even those which discover not before-hand the evils which the errours of their wayes lead them into yet they shall see in the end and feele too the misery into which they bring them Observe 4 SOmetimes after the committing of any sinne the foulnesse of the act committed terrifies them as it did Judas after he had betrayed his Master Mat. 27.4 by the judgement of the conscience within the very thoughts of the heart within them giving evidence against them Rom. 2.15 Sometimes the sense of the smart of some judgement that God layes upon them makes them sensible of the evil of their sin as it did Cain Gen. 4.14 and the man enticed to uncleannesse by lewd women Prov. 5.14 which howsoever some senselesse men feele not at present Prov. 23.35 much lesse the sin that causeth it Prov. 30.20 yet God oftentimes in this life awakens their consciences and smites them with terrours with
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.
wrought upon them that they humbled themselves under his hand and thereby prevented their utter ruine 2 Chron 12.5 7. and the sick man findes that his perverting of righteousnesse had brought him into that sad condition before he seeks to God for favour Job 33.27 28. The reason 1. There can be no meanes of removing evil but by taking away the cause of it neither is there any meanes to take that away till it be known 2. Besides God can no way gain so much honour as when men by searching out the cause of the evils that befal them finde and acknowledge that their destruction is from themselves Hos 13.9 He nee it is that the Lord oftentimes makes the judgement whien he inflicts to point it out either by the kinde of the judgement or by some circumstance of the Time Place Instrument or the like by the observation whereof the evil it self that brought that judgement on us may be made manifest especially if we take with us for the discovery thereof the light of Gods Word VERSE 10 I Heard thy voice in the Garden In both Adams answers we may by his shifting easily discover his unwillingnesse to confesse any more then needs he must which is a great evidence that what he speaks is truth not only because it is against himself but besides because he shewes his unwillingnesse to acknowledge any more then he is pressed unto and convinced of to his faceâ— In this first clause of his answer he acknowledgeth his feare to be the cause of his flight but when he alledgeth the voice of God to be the cause of his feare he by implication chargeth God himself as if the terrour of his voice which he could not endure had driven him away And I was afraid The feare of reverence had not been blame worthy but commendable but that would not have driven him to his beeles and yet this is the feare he seemes to alledge in his defence when he addes in the next clause that his nakednesse made him feare when he heard Gods voice But yet he answers not the question fully alledging that the hearing of Gods voice made him to feare and flie but why the voice of God which he heard without feare before made him feare now which was the chief thing enquired after he gives no reason at all Because I was naked Which was not altogether true for he had some covering though it were but of fig-leaves to hide his nakednesse In the mean time he seems to justifie himself when he pretends that it was only modesty and not the conscience of any evil or feare of punishment that made him to hide out of the way Nay further then that he implies at least that if there were any thing blame-worthy in his flight the fault was Gods who had made him naked and consequently unfit to be looked upon and not his So that in this answer he layes the blame upon God though covertly which in his next answer he doth plainly and in expresse termes And I hid my selfe Why had not God made him naked and was he now ashamed to look upon his own workmanship Again was he not naked before when God put him into the possession of the Garden and when he brought all the creatures before him that he might give them names and when he took a rib out of his side and framed the woman of it and brought her to him Why was he now more ashamed of his nakednesse then he was then But Adams excuses will not abide the truth Something he sayes but his answers like his fig-leaves are no fit covering neither the one for the nakednesse of his body nor the other for his sin This is Adams first answer upon his examination wherein he seems wholly to clear and excuse himselfe from any evil in his flight and hiding himself affirming in effect that if he were afraid it was God that put him into that feare Secondly he alledgeth that it was only modesty and not the conscience of any sin that caused him to hide himself out of Gods Presence In both implying that if any thing were to be blamed in his flight and hiding it must be charged not so much upon him as upon God himself who had both terrified him with his voice and had made him such a creature as was not fit to appear in his sight This seemes more probable to be Adams meaning in this answer when he alledgeth his nakednesse as an excuse for his hiding out of the way then to conceive that he points at the nakednesse of his soule of which it seems he had very little feeling hitherto seeing that in his last answer wherein God comes closer to him in charging him home with the very fact which he laboured to conceal to excuse himself he forbears not to charge God with giving him a snare to entrap him in stead of a wife to be a meet help for him We may therefore probably conceive that he who in his last answer when his sin in matter of fact is so fully charged upon him stands so stiffely upon his justification was farre enough at present from acknowledging the â—akednesse of his soule whereof hitherto he seemes to have no sense at all Adam we see when God calls him must come out of his lurking hole where he had hid himself and not only appear before the Presence of God but when he questions him must make answer whether he will or no to that which God demands of him Whence 1 OBSERVE All men must appear before God and answer all that they are charged withal when he comes to judgement Observe 1 ALl must appear before the Judgment Seat of Christ at the last day 2 Cor. 5.10 all Nations Mat. 25.31 those that are swallowed up by the sea which must give up her dead or are buried in their graves Rev. 20.13 and such as shall be then found living 1 Thes 4.17 and all must be judged and every man must give an accompt of himself unto God Rom. 14.12 1. That God by his power can enforce and draw all men before him and to confesse him too Rom. 14.11 no man can deny 2. Besides it is fit that God should do it for the clearing of his Justice both in rewarding his own and punishing the wicked and ungodly when every mans work is manifest and it appears that every man receives according to his deeds Rom. 2.8 of this truth there can be no clearer evidence then the observation of that judgement which passeth upon every man in the private Consistory of his own Conscience from which none can flie nor silence his own thoughts bearing witnesse for him or against him no not those which have no knowledge of God or his Law Rom. 2.15 Now though Adam must appear when God calls him and must give an answer to the question proposed unto him yet in his answer we see he discovers a desire to conceal all that he can at least as long as
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
dangerous snare 1 Tim. 6.10 Prov. 11.28 Friends and especially wives are great comforts and helps many wayes but if we make them our Oracles they may and often do beguile us Deut. 13.6 Gods sacred word the greatest of all helps and outward blessings the power of God to salvation and the savour of life unto all that receive it as they ought may prove the savour of death if it be not mixed with faith but received into a corrupt heart as meat taken into a fowle stomack may turne into ill humours and so become our poison Much more is this true of Peace Plenty Strength nay of Wisdome it selfe and other abilities of the minde And that 1. Because many of these things though good in themselves yet are of such a nature that the good or evil of them is found only in the use of them and therefore as they are used by us so they prove unto us either good or evil 2. And it is fit that it should be so that God in his Justice should turne good into evil to such as are not good before him as he draws good out of evil it selfe unto all those that love him as the Apostle tells us Rom. 8.28 Let it warne every one of us to use all the helps and blessings which we receive from God with feare and trembling 1. Purging our own hearts carefully for to those which are defiled nothing is pure Tit. 1.15 2. Sanctifying unto our selves the blessings themselves by the word and prayer 1 Tim. 4.5 3. Using all things according to the rule laid down to us in the word and referring them to the end for which he gives them his own glory and the furthering of our Sanctification that he may blesse us in those things the fruit whereof returns unto himself at last If we scan Adams answer a little more thorowly we may easily discover what was his great oversight by which his wives temptation prevailed so much with him and took such effect at last which also God himself points at in the judgment which afterwards he passethupon him namely that he hearkened to his wives voice that is that he yeelded to her motion without examining the ground or warrant of it which was nothing but her bare word and perswasion wheras he ought to have considered First what right she had to bestow on him that fruit which God had forbidden both to him and her Next what power she had to free him from that curse which God had threatned to lay upon them if they did eat that fruit which was forbidden them Whence 8 OBSERVE It is very dangerous to embrace any motion presented unto us without examining the warrant and ground of it Observe 8 JOseph pleads that to his Mistress in bar of that adulterous motion that she makes unto him that he had no warrant to meddle with her neither from God nor man Gen. 39.9 Our Saviour Christ repels Satans fiery darts with the same shield that he had no warrant to turne the stones into bread Mat. 4.4 nor to cast himself down from the pinacle of the Temple ver 7. In the same manner the Apostles answer the Rulers when they silence them that they did that for which they had no warrant to forbid them that which God had commanded them Acts 4.19 But they are noted for fooles that beleeve every word Prov. 14.15 as he that was no sooner tempted by a lewd woman to filthiness but she presently consents to her Prov. 7.22 and Amnon that embraced Jonadabs wicked counsel as soone as he heard it 2 Sam. 13.6 And Joash that enclined to the first motion of his Princes to fall away to idolatry 2 Chron. 24.17 Nay Jehoshaphat himself who consented to joyn with Ahab and to help him against the Syrians found by the event the fruits of their folly in embracing motions tendered to them without examining the grounds of them And good reason it should be so 1. Because this is Gods peculiar prerogative to be beleeved and obeyed upon his Word which when we yield unto men we invest them with his honour and make them in a sort our gods 2. Men are subject to dangerous errors not onely through ignorance which makes them unable to discern between good and evil but besides through inordinate lusts and desires which cast a mist before the understanding and pervert the Judgement so that in hearkning to mens directions we follow blinde guides and then no marvaile though we fall with them into the ditch to our own destruction Mat. 15.14 How Adam the farther he goes the more he sinnes and how every motion of his heart every word and action addes to his transgression til God reclaims him and the observation which might thence be drawn That when men are once perverted in their wayes the farther they go the more they sinne till God change their hearts hath been for the most part handled already upon ver 2. Observ 2. and 6. compared together VERSE 13. AND the Lord said to the woman How is it that he leaves the man before he had drawn him to a more and full acknowledgement of his sin He acknowledgeth the fact indeed but ecxcuseth it withal and there remaine many weighty circumstances by which the sinne was much aggravated which are passed over in silence neither acknowledged by Adam nor enquired after by God himself But we must consider that God had time and means sufficient to perform that work upon Adams conscience afterward in private At present his maine scope is to make it appeare that he had no hand in drawing the man into this sinne by drawing the delinquents both to the confession of the fact and a discovery of the first mover thereunto and the unwillingnesse of the delinquents acknowledgement who though they speak no more then is drawn from them yet utter enough to cleare God of having hand in the sinne makes much for the credit of their testimony on Gods behalf as we have seen already From Adam God turnes next to the woman that she might likewise be convinced of her fact by her own confession and thereby both justifie the equity of the judgement pronounced against her afterwards and besides be drawn to appeach the Serpent as the first Solicitor and enticer to the sinne which was the principal thing that God laboured to discover for the present What is this which thou hast done by transgressing thy self seducing thy husband The question is propounded demanded with some kind of admiration as if God had said How is it possible that thou shouldst be so desperately wicked and sottish as not only to ruine thy self but to be the destruction of thy husband also for whose help and comfort thou wast created The wisdom of God in this examination of the man and woman is not unworthy our observation The maine thing which God sought after was the author and first mover to this sin But of this he mentions not a word to the man before or
to the woman now lest he might seem by his question to direct them what to answer But God who knew the evidence of truth and the desire of justifying themselves must needs draw from the delinquents as much as he expected leaves it to flow from themselves freely without any enquiry at all that it might the more evidently appear to spring meerly from a fountaine of truth The Serpent beguiled me But that on her part was no fit answer to the question proposed howsoever it serve fully to the end that God aimed at or at least the main thing that she should have acknowledged is omitted or coldly satisfied in her answer for God demands not of her who put that motiō into her heart but how she could be so wicked as to commit so foul a sin in slighting his Authority denying his truth forgetting his mercies contemning his power and wronging her husband and consequently destroying him for whose help and comfort she was ordained God calls on her to set all those things before her eyes and to consider what she had done she on the other side passing by that weighty consideration proposed by God falls as her husband had done before to excuse and lessen the sin what she can pretending that it was no voluntary act proceeding from any evil disposition of her own heart but she was enveigled by the cunning and policy of the Serpent who under faire colours and pretences beguiled her Now if God had replied unto her and demanded what those faire colours and pretences were which thus drew away her heart her own answer must needs have stopped her mouth for ever For she knew that her heart filled with Gods love should have been wholly carried after the advancement of his glory Now the Devil never so much as lays before her any such thing if he had the womans error had been the more pardonable if her end had been right and she had only been misguided in the way that led thereunto whereas she closeth with Satan in taking up a false end and seeking her own advancement in stead of Gods glory wherein she was wilfully perverted by the consent of her own heart And I did eat Thus then we have a full confession of the fact by both the delinquents and by the woman the discovery of the plotter and contriver of all the mischief that all the world may justifie God in the righteousnesse of his judgements in the punishment of the offendors who by seeking new tricks or inventions as the wise man calls them to advance them beyond their conditions were justly filled with their own inventions as the Psalmist speaks Psalme 106.39 Thus we see God will not give over the examination till he have discovered the whole plot of this fowle sin and every agent in it first Adam then his wife and at last the Devil the deceiver and seducer of them both Whence 1 OBSERVE No actor in any sin can escape Gods discovery Observe 1 NOt the secret Contrivers and Counsellors as Jonadab to Amnon Achitophel to Absalom Jezabel to Ahab Not the Actors and Executioners as the Elders of Israel and by their procurement the two sonnes of Belial employed by Jezabel in the murther of Naboth Not the abettors and assistants as Joab and Abiathar in Adonijahs treason Not the very frame or contrivance of the sinne or means to colour it As Davids murther of Urijah to colour his adultery with his wife and his cunning conveighance with Joab to conceale his murther which he not only discovered himself but hath left upon record to posterity 1. It cannot be denied or questioned but that he is able to search into the deepest secrets seeing all things are naked in his sight Heb. 4.13 2. It concernes him to do it that the Judge of all the world may appeare and be known to do right to which purpose he must necessarily have a distinct knowledge both of the offendors and of the quality and measure of their offences that every ones judgement may be proportioned in number weight and measure according to their deeds Let no man then embolden himself to have his hand in any sinne in hope to hide his counsel deep from the Lord and his works in the dark Isa 29.15 It is true that mens eyes discover many times nothing but the outward acts of sin or the Agents that work yea even they many times are hidden from mans eyes but God that searcheth the heart and knoweth the thoughts of it afar of Psal 139.2 takes notice of every motion of the heart by which the sinne was begotten of every secret word by which it was whispered into the Actors eares of every affection of the spectators who behold it with delight He knew what the King of Syria spake in his secret chamber 2 King 6.12 He understood the very secret thoughts of Herods heart which it is probable he never uttered to his nearest friends concerning the murthering of Christ Mat. 2.13 much more was he able to discover the King of Israels commission for the taking of Elisha 2 King 6.32 and fourty mens secret conspiracy to kill Paul Those secrets if he discover not to the world at present openly yet he both knows and can and often doth prevent them so that no man hath cause to hearten himself in hope of successe in wicked counsels or fear to be surprized by them We have already intimated that God who might have manifested every thought of Adams heart and left upon record every circumstance of the sinne committed by him notwithstanding contents himself to bring to light only so much thereof as might manifest the delinquents desart of that punishment that he afterwards lays upon them with such a mixture of mercy withal as exceeds belief as we shall see anon that he might be justified in all his wayes and admired in his free grace Whence 2 OBSERVE Mens sinnes must and shall be so farre manifested as may conduce to the advancing of Gods glory Observe 2 THus Joshuah exhorts Achan to confesse his sinne that he might give glory to God Josh 7.19 and David freely acknowledgeth his sin that God might be justified Psal 51.4 And Saint Paul witnesseth the Law convinceth all men of sinne in such sort that the whole world may be guilty before God and that his righteousnesse may be made manifest for the remission of sinnes Rom. 3.19 23 25. And good reason seeing 1. It is the principal end wherefore we and all things are that our selves and all our actions and all events that befal us of good or evil in all Gods dispensations towards us may be referred to the manifesting of Gods glory who therefore permits with patience the vessels of wrath ordeined to destruction for the magnifying of his Justice in their deserved punishment at the last and graciously pardons his chosen ones that he may set out the riches of his free mercy and grace Rom. 9.22 23. which end of his we ought to further in all our