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
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
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
the earth Which the Holy Ghost is pleased to set down 1. For our greater assurance as it is usual with men to do in their Conveyances for avoiding of questions and doubts that might arise 2. To raise up our hearts to greater admiration of the largenesse of Gods bounty unto man by taking notice of all the particulars contained under this large Grant thus distinctly set before our eyes Whence 13. Observe Gods Blessings upon his Children ought not onely to be remembred in General but to be recounted in Particular Obser 13 THus Himself sets them forth unto his Church Psal 78. 105. And thus the Godly not onely summe them up in grosse as Psal 18 but besides upon Particular Mercies or Deliverances both He and others compose divers Psalms This indeed is a way of singular Use as well to affect our hearts the more feelingly with the sweet taste of the variety of so many mercies of severall kinds which withall work the deeper impression because Particulars are nearer to Sense which most works upon the Affections than Generals are As besides to strengthen our hearts to a more Firm and Constant dependance upon God in Particular Cases wherein our Faith usually most wavers when we remember that we have had experience of Gods favour towards us in the like in times past As David remembring Gods mercy in his former deliverances from the Lion and the Bear assures himself of prevailing likewise against Goliah 1 Sam. 17.35 Let it serve for a Direction to every Godly person to take notice of and to lay up in our hearts the remembrance of Gods mercies towards us particularly and distinctly Whether they be outward and Temporal Blessings in supplying our wants daily in giving food and rayment and houses to dwell in delivering us from outward dangers sometimes restoring and alwayes preserving our health and giving us peace and liberty and the like or greater mercies in spiritual things in pardoning our sins guiding us by his Counsel preventing our slips recovering us from our back-slidings supplying us with strength in our soules such examples we have laid before us Psal 103.2 3 4. 107.8 15 21 32. And hereof the Psalmist makes special Use for the bearing up of his fainting spirit Psal 77.11 And it 's an exercise as needfull upon all occasions when we have fresh experiments of mercies received so to be constantly performed on the Sabbath day set apart of purpose to be a day of rejoycing in God for his mercies to his Church in general and to our own soules in particular VERSE 27. SO God created That is as he had resolved and decreed so he did and it is observable that the word Created is thrice repeated in this Verse Perhaps to make man the more sensible that he as well as the rest is but a Creature howsoever made little lower then the Angels and crowned with honour and dignity lest any man should think of himself above that which is meet Or it may be withall to make the deeper impression of Gods goodnesse that made him so excellent a Creature as he is In his own Image Such an Image as is expressed in the former Verse in which he carried the likenesse or resemblance of God which though it be not here repeated must be supplyed out of the Verse precedent In the Image of God These words are added both to take away the Ambiguity of the former expression wherin that clause his own being appliable either to God or Man that the mind of the Holy Ghost might the more clearly appear he addes that he was Created not after Mans own Image but after the Image of God and which is more probable to fixe our hearts the more fully upon man above all other Creatures that was made like unto and after the Image of God himself Male and Female That is both Sexes the man in the manner and of the Matter after mentioned and the woman in the manner and of the Matter expressed in the Chapter following And but one of either Sex as the Prophet testifies Mal. 2.15 as a Cake of bread and a flaggon of wine 1 Chron. 16.3 is said to be but One cake of bread and one flaggon of wine 2 Sam. 6.19 as the Original hath it What God intended and resolved to do we have seen whatsoever he purposed he performs in all things as he intended Whence we may 1. Observe Gods Purposes and Promises are all of them Yea and Amen Observ 1 SEE Observation 6. on Vers 3. and Observ 1. on Ver. 7. The often repetition of this speciall honour which God put upon Man expresly mentioned in the former verse and twice repeated here of the Image of God in which Man was Created gives us just occasion to 2. Observe Gods Special and more Eminent Favours ought to be seriously Weighed and often Remembred Observ 2 THis was the occasion of Composing and was the subject of divers Psalms left upon record in Scripture as that of Moses Exod. 15. upon the deliverance of the Children of Israel at the Red Sea of Deborah Judg. 5. upon the like occasion Of Nannah 1 Sam 2. when God had given her a son And of the blessed Virgin Lake 1. For the same End God was pleased to Ordain the Sabbath that it might be the employment of his Children to exercise themselves in the meditation of Gods great Works in the Creation Conservation and Redemption of the World and the Sacraments to preserve in the hearts of Men the fresh Remembrance of the Sacrifice of Christ and the benefits purchased to the Church and to our selves in particular thereby In Mans Creation we have speciall mention made of the distinction of the Sexes of Man and Woman and it is affirmed That God both Created them and distinguished them by their Sexes he made them Male and Female both their Persons and the distinction of their Sexes were his work Whence 3. Observe The Distinction of the Sexes of Man and Woman is Ordained by God Himself Observ 3 THis Truth our Saviour attests Matth. 19.4 That he that made them at the first made them Male and Female which distinction as he made in Nature so he appoints in his Law to be manifested in the difference of their garments Deut. 22.5 It is true that he observed the same rule in making other Creatures though it be mentioned onely in the Creation of Man Whether it were to draw us to the more serious consideration of the Work it self by reckoning up so many particulars in relating the History thereof or to teach man being of the worthier Sex not to despise the woman as the weaker vessel and the woman not be displeased with her condition though she be inferiour in sex seeing God that gave them their being gave withall and appointed that distinction in their Being or for any other end it is not easie to determine VERSE 28. ANd God blessed them and God said The Name of God twice mentioned expresly in this place which
ayr feed upon the flesh of other Creatures which they take for their prey This certainly must be acknowledged to be the fruit of sin which amongst other evils brought in enmity amongst the Creatures but from the beginning it was not so Wherefore we have this in particular expressed amongst the Consequents of the restauration of all things by Christ that this enmity between the Creatures shall be taken away that none of them shall destroy or hurt another but they shall all of them return to their wonted food which was appointed them in their Creation Isa 11.6 7. 65.25 Wherein there is life That is as it hath been expounded a sensitive Soul A clause added not only under that general name to include all the particulars of such Creatures as are partakers of such a life which were mentioned before but it may be perhaps to imply withall that though they had life in themselves yet that it might be known that they live not by themselves they should maintain their lives by such provisions of food as God here allowes them Every green herb It may be not all kinds of herbs to every beast and fowl seeing that some of them delight to feed on some kinds of herbs and others upon others but God gives all to all all the Herbs to all the beasts to make use of and to feed upon those that should best agree with their Natures and Constitutions We find onely herbs given to beasts for their food although it may be that under that name some fruits of trees may be included which we see divers beasts and fowles feed on to this day as it is probable they did from the beginning Howsoever 1. Observe God allowes Sufficient and Plentifull Provision for the sustaining of the Creatures that he hath made Observ 1 HE satisfies the desire of every living thing Psal 145.15 16. feeds the young Lions that seek their meat of God Psal 104.21 and the young Ravens that cry Psal 147.9 This 1. God who is All-sufficient is able easily to do 2. And it is fit for him to do it not onely to shew himself a Faithful Creator but besides to fill the hearts of men with the admiration both of his All-sufficiency and Goodnesse 1. Let it fill our hearts with the Admiration of his Infinite Bounty that from day to day feeds the whole world as it were at his own Table giving them all their food in due season Psal 145.15 What are the large Provisions that Solomon made for his Family in comparison thereof Moses thought it impossible to make provision of flesh for six hundred thousand men for one moneth How then should we stand amazed at the Consiâ—eration of Gods infinite store by which he hath sustained so many thousand millions of Creatures from the foundation of the world unto this day Let this be a means to settle our hearts firmly in a constant dependance on him at all times for the supply of all our wants who provides so abundantly for the meanest Creature that he hath made 2. Let no man judge of Gods love towards him by the enlargement of his hand unto him in outward blessings which he poures out so abundantly upon the meanest of his Creatures and many times to the worst amongst men in a larger proportion then he bestowes them upon his own children filling their bellies with his hidden treasures Psal 17.14 so that they have more then their heart could wish Psal 73.7 but that is all the portion that they shall have from him The differencing blessings which he reserves to his Children for their portion are Grace and Glory Psal 84.11 to guide them by his Counsel here and bring them to Glory hereafter Psal 73.24 Again it is worthy our Observation to take special notice of the small difference which we find here between the provisions allotted by God to Men and Beasts both of them have their food not only from the Earth but out of the same Herbs and Fruits that grow out of the Earth Whence 2. Observe Men and Beasts are allowed by God the same provisions of food for the sustaining of their lives Observ 2 ALl live upon Gods allowance all are fed by the Creatures all upon Herbs and Fruits by Gods first allowance to Adam as we see here and howsoever it pleased God in renewing his Covernant with Noah after the Flood to enlarge mans provisions for food by granting him the use of the flesh of beasts and birds and fishes yet we see that even herein none of those Creatures come far behind us Beasts and Birds of Prey feed upon other Creatures that we account some of them amongst our chiefest delicates from them in our feeding we differ only in this that we prepare our food in a more orderly way Let us then leave our glorying in the provisions of our Tables which the beasts themselves enjoy in Common with us and are partakers with us even in our Choicest Dainties VERSE 31. ANd God saw every thing Overlooked the whole Frame of his Work as he had done before every Particular of it Man only excepted and why he forbare to give that testimony of him that he had given of all the rest that he also was good it is uncertain Some think that because the Creation of the Woman had not been yet mentioned that therefore God forbare to give his Approbation of that Work that was but half perfected whatsoever the reason was it is certain that God made Man good and upright Eccl. 7.29 And it is sufficient that he is included in the general Approbation of his whole Work taken together Very good All the work together was Correspondent every part suitable to the rest in a due proportion and fitted in such order that they were all useful for the services to which they are designed This general Approbation of all the Works that God had made and that by God himself the best Judge of Goodnesse and Perfection being besides a God of Truth and therefore an infallible Witnesse of his own Judgment manifests the Infinite Perfection both of the Wisdom and Power of Him that Created them So that we thence may Observe The whole Frame of the Works which God made in the Creation of the World is perfectly Good every way Observ SO that we may truly say that of Him which the people testified of our blessed Saviour he hath done all things well Mark 8.37 Which we shall not onely find true in the works of Creation but in the Acts of his Providence also that they are all perfect and all his waies are judgment as Moses testifies of them Deut 32.4 So that all his works praise Him Psal 145.10 And indeed herein is the eminency of the perfection of Gods Works and of his Wisdom in creating them fully manifested that when they are all of them laid together they appear in their times places and uses to which God hath assigned them so beautifull and fit every way that nothing can be added
apprehension of our own unworthinesse of so great favours after Davids example 2 Sam. 7.18 And 3. may be publickly testified when Gods favours are Eminent and Publique and especially when the Church is any way concerned in them whence David being a Publique person promiseth a publique thanksgiving in the Congregation for those Mercies which though they lighted on him yet redounded to the benefit of his people also God indeed was pleased to hide from Adams eyes the manner of the Womans Creation but when the work is ended lets him understand as much as might inform him of his Duties both of Thanksgiving unto God and of Love unto his Wife and giving due respects unto her Whence 2. Observe We may and shall know as much of Gods Wayes and Works at concerns us for the directing and quickening of us unto our Duties Observ 2 AS 1. That they are the works of his own hand Psal 64.9 2. And those wrought in Righteousnesse Mercy and Truth 3. And for his own glory Prov. 16.4 and for our good unto which all things work together Rom. 8.28 that men may Fear and Trust in him Psal 64.10 Thus far will God make his wayes known unto us As he acquaints Abraham with that fearful Judgment which he intended to bring upon Sodom because he would make good use of it to his family Gen. 18.18 19. and thus far it is our duty to enquire and to search into them Psal 111.2 so it be done within the bounds of Sobriety and with a desire and endeavour to advance Gods Honour the more by that knowledge of them which he shall reveal unto us When Adam embraceth the woman as Bone of his Bone c. he doth not only point backwards at her Original but withal expresseth his acceptance of her as God offered her to be one flesh with him in Marriage by which consent of his the Marriage was concluded Whence 3. Observe It is Consent that must make the Marriage between Man and Wife Observ 3 ANd Consent 1. Of those in whose power the persons to be contracted are and do remain Especially if they be parents Now that may be either General as Jacob was permitted to marry whom he pleased so it were of his Mothers kindred Or more Particular to marry such a person which were sit rather to be a direction by way of advise then a peremptory command Thus Hagar took a wife for Ismael Gen. 21.21 Judah for Er Gen. 38.6 and Naomi adviseth Ruth in her Match Ruth 3.1 2. And this is most seasonably performed before the parties affections are engaged lest afterwards they be forced either to consent to the match already made or to suffer a worse inconvenience 2. The Consent must be specially between the persons to be contracted as in Rebeccahs case whose Parents would not force her beyond her own liking Gen. 24.57 This Consent must be every way free neither stollen by fraud and false informations nor purchased by rewards and expectations of outward advancements or other carnal allurement not forced by Terrour or Importunity but grounded upon an Evident manifestation of the Piety and Fitnesse of the persons approved by those whose counsels they ought to embrace And upon the observation of Gods providence directing the Choyce which was the main Argument that swayed in the match of Isaac with Rebeccah Upon both these Allams Consent seems to be grounded in this place that the Woman was provided for him by God and was the only fit Match that was to be found for him amongst the Creatures The Imposition of the Womans name must be especially observed where we may conceive Two things are pointed at First her Original that she was taken out of Man which is expresly mentioned Secondly what she was in Nature even Man every way distinguished only in Sex which may be probably implyed in that name Ishah God when he had Created Adam gave him a name to put him in mind of his buse Original here Adam gives his Wife a name to mind her both Whence she was and What-she was Whence 4. Observe Even the best amongst men need to be minded both of their Duty and Condition every way Observ 4 BEsides the Imposition of names used for that purpose both by God and Man we may easily observe that God hath left within us lively monuments in our bodies by the weaknesse and daily decay of them to shew us our Mortality In our Soules the remainder of those Corruptions that dwell in us to make us know our pollutions by nature Without we carry the name of Christians to remember us of our calling we have the Sacraments to mind us of our union with Christ and of the benefits which we receive by him we have his Word to be read in our houses and heard and opened unto us publickly to inform us both of Gods Will and of our own Duty VVhich the Jews are Commanded to write upon the posts of their houses and to remember by beholding the fringes of their garments Such helps the Pride Rebellion and Infirmity of our nature necessarily requires which when all means are used is hardly brought to a Constant remembrance and feeling observation both of our own Condition and Duty See Ver. 21. of this Chap. Observ 10. VERSE 24. THerefore Some conceive that this particle carries us back unto all that is related before the womans Creation as well as to the making of her out of Adam's side as if this were the mind of the Holy Ghost Therefore that is because God saw that Adams life could not be comfortable to him without a fit helper and because Adam upon the furvey of the Creatures found no fit Companion for Himself and lastly because God had made the woman out of her Husbands body c. But most Interpreters conceive that this Therefore looks back only to the last Circumstance and ground of the Law of Marriage upon the manner of Gods creating the woman out of Adam's body in this sense Because they were One therefore they shall be One. Indeed this Inference seems to hold strongly in Adam and Eve because they had indeed been one flesh but hath no force to conclude the Law unto Adam's posterity whose VVives spring out of another stock taking flesh not of them but of their own parents It seems more strongly to infer That a man and his Parents must be One because they were One VVhat if we suppose then that this therefore refers to that which is not Evidently expressed but must notwithstanding be necessarily understood Namely that therefore they shall be One because God had appointed it to be so which is implyed in Gods bringing the Woman to Adam to be his Wife upon which our Saviour grounds the strength of the Law of Marriage that because God had joyned them together no man should put them asunder Matth. 19.5.6 This is the main ground indeed upon which Adam imbraceth her not only in respect of her Originall but of Gods Decree that she
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
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