A COMMENTARY Upon the Three First CHAPTERS OF The First Book of Moses Called GENESIS.  
By that Reverend Divine JOHN WHITE. Late Preacher of God's Word at Dorchester in the County of Dorset.  
Search the Scriptures, For in them ye think ye have Eternal Life, and they are they which testify of me, John 5.39.  
For had ye believed Moses, ye would have believed me: For he wrote of me.  
But if ye believe not his Writings, how shall ye believe my words, John 5.46, 47.  
LONDON, Printed by John Streater, and are to be sold by George Calvert, at the Sign of the Half-Moon, and Joseph Nevil, at the Plough, in the New Buildings in Paul's Churchyard, 1656.   

TO The HONOURABLE DENZEL HOLLIS, Esq;  
Honourable Sir,  
IT being the purpose of the deceased Author my Father (having some thoughts in his Life-time, upon the Earnest solicitation of some friends of exposing this Treatise unto public view: had not the continuance and increase of our then general distractions altered his resolution at that time, and induced him to defer it for a more seasonable opportunity) to dedicate it unto yourself being one of his Hearers, as an acknowledgement of your great friendship, and the several Courtesies he had received from you. I thought myself bound by duty, as not any longer to deprive the Church of God of so profitable a Work; so to present it, being now at last (after some considerable delay, by the death of a faithful friend into whose hands it was entrusted for that purpose) made public to recommend it unto no other hand but yours: not doubting of your favourable acceptance in what duty binds me unto. If it may be any way profitable unto yourself, and the Church of Christ, as the Author shall receive the fruit of his Labour; so it may be an Encouragement unto the Publisher, to commit some other Treatise of the Authors unto the Press, which may be of general use. That God would give you more and more to discern, his Wisdom, Power, and Goodness in his Works both of Creation and Providence, and lay open before you the Wiles and Depths of Satan; so as you may shun and avoid them, (unto both which this Small Treatise may through the blessing of God afford You with others some Light) is and shall be the Prayer of Him who is devoted  
To Honour and Serve You, John White.   

Mr. Stephen Marshals Letter to Mr. John White, in Commendation of these Labours of the Deceased Author his Father.  
My Dear Friend,  
SAlutations in Christ premised, I have according to the Authors and your Desire read over this Treatise. Briefly I shall tell you my Thoughts of it, it's a most Excellent, Learned, Judicious and Holy Piece, worthy of Mr. White his Heart and Pen; the farther I proceeded in it, the more I was delighted: the Exposition solid, the Observations most of them clearly raised, strongly proved, excellently applied. I think I should have been at the Cost of transcribing it, but that I doubt not you will get it Printed, which I desire you would hasten, it's pity the Church should want it: One only Observation I stick at, not the matter of it, but the raising of it, it's upon Chap. 3. Observation 13. I made a mark at it, I cannot consent to have Satan's practice propounded as a Direction. I only desire you to consider of it, it may be my sticking at it is but needless. Once again I desire you to get it Printed speedily. The Great Bishop of our Souls guide you and prosper your great Work, which he hath done, and I hope will do.  
Your Loving Brother, Stephen Martial. Ipswich. December 12. 1653.   

To the READER.  
Good Reader,  
IT is not unfitly said by 
† Id verum quodeunque primum et adulterum quodcunque posterius est. Tertull. ad Praxeam.  Tertullian, That is truest which is most Ancient; for though in the course of Nature the Night be before the Day, yet in matters of a Moral Concernment the method is quite otherwise: Innocency is before Sin, and Truth before a Lie, for a lie is the corruption of truth; now among the blind Gentile World there is no true piece of Antiquity to be found: 
* Pat. apud Plat. in Timaeo.  One of their own said, that The Greeks were always Children, as being utterly ignorant of the state of the truly Ancient World, and darkening all things with fables of their own devising.  
Certainly a Clear Light into the Old World is a great satisfaction to the understanding, but it is not where to be had but in the Writings of Moses, who had this knowledge not by Tradition only, but Divine Inspiration; the Originals of Nature and Nations are every where else very obscure. 
Plutarch. Sympos. lib. 2. quaest. 3.  Plutarch a wise Heathen hath a Dispute which is first, the Hen or the Egg; Or, the Egg or the Hen: which as to their light was indeterminable, but in the Church by Divine Revelation all is clear and open; and a Boy out of a Catechism can give a better Solution to that Question, 
† Heb. 11.3.  How the World was made, than the great Doctors of the Gentiles by their profound Researches and Study of Nature; for surely in this Case it is most true. That Philosophy seeketh after Truth, but Divinity only findeth it.  
The most Ancient Mon●ment and Record of our Religion are the Books of Moses, which if they were more Studied and Considered by us, Atheism would not be so rife and common; for thereby we may not only discern the Sweet Harmony of this part of Scripture with all the rest, but come to understand how the state of that Religion which we do profess was at first laid, and what Accessions and growth it received by a clearer manifestation in every Age.  
But chief the Three first Chapters of the Book called Genesis deserve to be considered by us, as delivering that fundamental doctrine concerning the Creation of the World, the Fall of Man, and the Promised Seed who should be our Restorer, upon which all the rest of Scripture is built.  
In Opening these Chapters many have laboured Worthily, and among the rest this Our Author hath his Peculiar Excellency; for whiles some deserve esteem for clearing the letter and phrase, for vindicating the doctrine therein contained in a Controversal Way; Others by other ways of Illustration and giving Light to the Text; That praise which was reserved for our Author, was, besides a solid Exposition of the Text, The deducing of Apt and pertinent Observations, together with fit and proper Reasons to each Point, which with what Judgement and Acuteness it is performed, I leave to the Reader to judge.  
To speak of the Worth of the Author is needless, his praise being already in all the Churches: only I must profess my sorrow, that, he being a Person of so much Eminency and Note, none hath as yet Collected the Memorable passages of his Life: If his 
* Mr. Ben of Dorchester.  Reverend Colleagve that was so intimately acquainted with him, would do something in this kind, it could not but be very acceptable to the godly of this Nation. For surely the Long and Various Experiences of such a Captain in the Lords Hosts, such a Veterane in Christ's Service, must needs yield much matter of Comfort and Profit, when we shall come to the notice of them.  
If this Book had proceeded from a meaner and more obscure hand, it's own Worth would have sufficiently pleaded for its esteem, and the Observations with their Prosecutions being every where so Solid and Judicious, could not but be very Savoury to a gracious appetite; but coming from such an Hand, and, as the product of some years Serious Meditations, certainly it will find much acceptance with Christians abroad: As much of it as my leisure would permit me to peruse, gave me such refreshing, as I could not but hearty desire the publication of it; and doubt not but it will be judged as useful a Tractate as hath been set forth in these last years. This being signified, I subscribe myself,  
Thine in the Lords Work, Tho: Manton.   

A COMMENTARY UPON THE FIRST CHAPTER Of the First BOOK OF MOSES called GENESIS.  

THe Hebrews give the name unto this (as they do likewise unto the other four Books of Moses that follow) from the first words, wherewith the book gins in their Language, and call it Bereshith, which in our Tongue we render (In the beginning). As for the name Genesis, it was given by the Greeks, and signifies Generation or Begetting, pointing at the Most eminent Subject which the Book handles, the Creation, or Generation of the World. From the Author that penned it, it is called Moses his Book; as our Saviour in like manner calls Exodus his book, Mark 12.26. And because Moses is the Author of the four next Books that follow, for distinctions sake, this is called his first Book.  

This Title of the Book challengeth our best Attention.  
1. From the Author Moses, graced, 1. with the honour, to be the first Penman of holy Scripture. 2. with the privilege to be Gods familiar, with whom he was pleased to confer mouth to mouth, Numb. 12.4. 3. With the Title of the first Instrument, employed by God, for the founding of the Church and State of the Jews: And for that cause, of so honourable a name and memory, amongst that people, that God thought fit to conceal his Grave, for the preventing of Idolatry, in succeeding Ages, as most Interpreters conjecture out of Deut. 34.6.  
2. From the subjects which the Book handles, being the most eminent, and remarkable in themselves, and most nearly concerning men to know, and the most difficult to be found out, of all things that can come within the compass of humane knowledge, Namely, the Creation of the World, the Fall of Man, and his Restitution by God's goodness, with the Estate into which he is restored, the propagation of mankind, and peopling of the World, the Founding the Church, and the Infancy thereof, things unheard of, and unknown amongst the Heathen, described, and recorded in no other Writings in the World, but only in this Sacred History.   

Of the Authority of Moses his Writings.  
IT cannot be denied, that the Writings of Moses have the same Authority with the rest of the holy Scriptures, being delivered, as the rest of them were, by the same Divine inspiration of the Holy Ghost. And yet withal, these Five Books of Moses, may, in some respects, be conceived to gain some kind of praeeminence above the rest of the Scriptures, seeing that they are not only the first in order, but in some sort the Fountain, containing the sum of those holy Writings that follow. For the histories of the Old Testament are, for the most part, but as so many instances of the fulfilling of the several Sanctions of the Law, delivered by Moses, as well in Judgement, as in Mercy: And the Writings of the Prophets are but applications of the Law, and the Sanctions thereof, to particular places, times, and persons, interlaced with divers Promises, the Heads whereof we find in these five Books. And the Books of the New Testament contain, for the greatest part, the relation of those promises of Grace, first recorded and set out by Moses, and after repeated, and enlarged by the Prophets (to which use our Saviour applieth them both, Luke 24.27, 44.), together with a clear, and full unfolding of that state of Grace, into, which we are restored by Christ, shadowed out, in a great part, by Types, in the Law of Moses. Hence it is, that in many of the Writings of the Prophets, and much more in those of the Evangelists, we have the Books of Moses so often cited, and thereby the Authority of them the more fully established, and confirmed.  
Now as concerning the Means, by which Moses might get the knowledge of the things which he relates in this First book of his, whereof all were acted before his time, and some (as namely the Creation of the World) before all men's times, if we suppose he had no help of any Records, to inform him (which the Church might then have, though they be now lost); or if we make no great account of the Tradition of the Fathers, whose memories were the Registers of the Church, before the Scriptures were written: Notwithstanding, it sufficeth; that the same Spirit that guided his hand in writing, withal informed him fully, and infallibly, of those Truths which he was to leave upon record to posterity. And yet we must take notice, that all that is contained in the four Books following (except the histories of his own Life, and Death) were confirmed unto him, by his own knowledge and experience; his own eyes, and ears being witnesses of all that he writes. A circumstance from which some of the Evangelists and Apostles, justly challenge credit unto that which they deliver, Luke 1.3. 1 Joh. 1.1.   

The Division of this Book of Genesis.  
THis Book of Genesis, contains (as it evidently appears, by casting up the particulars of the times mentioned therein) an history of 2368 years. Namely, from the Creation of the World, to the Flood, 1656 years; from the Flood to the Birth of Abraham, 252 years; and from Abraham's birth, unto Joseph's death, which closeth up the Book, 360 years. And it seems naturally to divide itself into Two unequal parts, containing in them the Histories,  

1. Of the Creation of the World, Cap. 1.  
2. Of the Administration, and Government of it, especially of the Church of God therein, unto the end of the Book.   
The Government of the Church, is described unto us, in a twofold estate of Mankind.  

1. In the state of Innocency, before man's fall, Cap. 2.  
2. In the state of Corruption, In, and After his fall: And that also, 

1. Before the Flood, unto the end of Cap. 6.  
2. In and After the Flood; and that likewise of the same Church, 

1. Scattered over the whole World, to the end of Cap. 11.  
2. Founded in Abraham's Family, and Posterity, till Joseph's death, to the end of the Book.         

CHAP. I.  
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 God's 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 rudeness 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, etc. 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 Almighty's, or Mighty Powers, and seems, 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 Original tongue put in the singular number, and joined 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 employed in the word Elohim, being of the Plural Number; and the Unity of the Godhead, as intimated in the word Bara, which is of the Singular Number. But that fundamental 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 unusual phrase, or form of speech, but upon reason, and with a mind to convey 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 sum 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 God's creatures Visible, and Invisible, where as it seems much more probable, that he contains himself, to discover unto us, only the Creation of the visible world. So that we may probably conceive, that in this place he intended only Indefinitely to signify, 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 general intimation must necessarily imply, that they also were God's 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 itself 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 beautiful in itself, 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.  
Observe. 1 SO they do appear indeed, to all that understand them, as light is beautiful 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 brightness, 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 displayed by the Spirit, rather than garnished with the enticing 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 spiritual in themselves, which needs more help of Logic, than of Rhetoric, 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 world, the sum whereof is comprised in this first verse, is, the order here observed by the Holy Ghost; who first lays down unto us this ground of Truth, that God made the world, and afterwards expresseth how, and in what order he created it, in every particular; by this order which he observes in this narration, pointing out unto us in a sort, the right order in believing God's Truth; so that we may thence   

2. Observe, We must first give our assent unto the Truth of God; and search into the fuller understanding of them, afterward.  
Observe. 2 THus Jeremy believeth and acknowledgeth God's Justice first, and then examineth how the prospering of wicked men may stand with that Justice of his afterwards, Jer. 12.1. And the blessed Virgin, first believeth the Angel's message, that she should conceive a son, Luk. 1.45. and then inquires how it should be brought to pass, verse 34. In this manner, reason must wait and attend upon faith, and not go before it. Reason 1. The Infallibility of God's Testimony, who cannot lie, and therefore must be believed upon his own word, although we know no reason for it. 2. By this means 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 God's 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 ways by which they are brought to pass, by the power of him that makes them all, Ecle. 11.5. Whose ways 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 itself which is expressed; and therein first, the time of the world's 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 denied, 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.  
Observe. 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 days old.  
1. Admire it not. What are five or six thousand years to Eternity? which God enjoys, who is from everlasting to everlasting, Psal. 90.2. Much less 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 years fail not, but his Age, Reign, and Faithfulness 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 world's 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.  
Observe. 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 always 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 express him by, than the name Jehovah, which is more usual. 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 withal, 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.  
Observe. 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 ourselves, with the consideration of God's infinite Power. The stretching out of the heavens, the Founding and settling 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 which all things received their Being that had none before? the very meditation whereof is enough to swallow up any man's spirit. Let this meditation support our weak 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, which are but in a sort a renewed Creation, affect us daily when we behold them.  
Next to the time of the world's Creation, and the Work man that made it, follows the consideration of the work itself, which is termed a Creation, by which, that which was not before, received a being, and became that which it now is. Afterwards, even to this day, God ordinarily makes one thing out of another, but in the beginning he made the very being itself, that very something (as we may term it) out of which the several Creatures were taken. Whence,   

6. Observe, The World was Nothing till God gave it a Being.  
Observe. 6 NOthing of all that which now appears, Heb. 11.3. No marvel 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 itself, and consequently a God. Now seeing there can be but one Being, or Jehovah, all things besides him must needs be Nothing, Of themselves, and In themselves.  
Depend not then on the world, or any Creature in it. Wilt thou set thine eyes upon that which is nothing? Prov. 23.5. What Creature soever it be, it was nothing at the first, and is nothing at present in itself, farther than God upholds it, Heb. 1.3. nor in God's account, before Whom all the Inhabitants of the Earth are reputed as nothing, Dan. 4.35. and shall be, after a little while, nothing of that which now it is, Isa. 51.6.  
Let men stay their hearts upon God, when Means fail: He that made all of nothing, can at his pleasure provide means where there are none. Numb. 11.23. or do, and supply all without means: as he gave water without clouds, 2 King. 3.17. and as he sustained Moses, Elijah, and Christ 40 days without food.  
The last cousiderable Circumstance, in this brief sum of the Work of Creation, is the Subject, or Matter, that was made, the Heaven and Earth. He names the Heaven first, as being First, if not in time, yet at least in dignity, and therefore usually acknowledged to be the chiefest amongst God's Works. From whence we may   

7. Observe, Heaven is more excellent than the Earth.  
Observe. 7 HIgher in Place, Larger in Extent, more pure in the Substance of it, more glorious in show, more effectual in Operation, graced with the manifestation of God's presence there, inhabited by the Angels, and the spirits of just men made perfect, as they are termed, Heb. 12.23.  
Let us then make Heaven our chiefest care and desire, Matth. 6.33. the scope of all desires, and negotiations, which the Apostle terms, the having of our conversation in heaven, Phil. 3.20. whither we make over our estates, Matth. 6.20. where we make us friends, Luke 16.9. and lay the foundation of our building, 1 Tim. 6.10. as being strangers here on Earth, Heb. 11.13. heavenly in our better part, and partakers of the Divine nature, 2 Pet. 1.4. having an inheritance in heaven, Col. 1.5. and the earnest of it already, Eph. 1.14. our head Christ in heaven, Heb. 4.14. from whence we look for him, Phil. 3.20. to take us up thither to himself, Joh. 14.3. to behold his glory, Joh. 17.24. that we may be ever with the Lord, 1 Thess. 4.17. and be satisfied with his likeness, Psal. 17.15.  
Let us learn of the heavens to stoop to those which are below us, as we are advised, Rom. 12.16. cherishing them with out influence of love, and the fruits thereof, and serving them with our abilities, as the Heavens do the Earth; nay, as Christ doth his Church, Mark 10.45. teaching us to do the like by his example, Joh. 13.15. though we receive nothing from them again, Luke 14.14. as the heavens afford their influences to the earth, though they receive nothing from it back again.  
Now though the Heavens be first named, yet the Earth is not left out; that also, and all the store of it, is affirmed to be God's Workmanship, who created the one, as well as the other.  
Whence,   

8. Observe, Even the Earth and all the store of it, is the Work of God's hand.  
Observe. 8 ISa. 45.12, 18. The Earth as well as the rest of the World, he form from the beginning, Psal. 90.2. bears up the Pillart of it to this day, Psal. 75.3. and renews the face of it from time to time, Psal. 104.30. and so will do, as long as it shall continue.  
1. Let all men than depend on God's Power, and faithful providence, for the supporting and guiding of things here below, which he can and will abase himself to look upon, though he dwell on high, Psal. 113.5, 6. to take care of and make provision for them, Psal. 145.15, 16. God is not like the Ostrich, Job 39.14, 15. Whatsoever he hath made, he takes care of: 1. Because he is a faithful Creator, 1 Pet. 4.19. 2. And besides, because he hath made all things for himself, Prov. 16.4. that is, for his own glory, which although it be advanced above the earth, Psal. 148.13. yet is manifest in the earth where all his Creatures praise him, Psal. 148.7. & 145.10.  
2. Acknowledge God alone, even in the Conservation and Dispensation of earthly things, looking at him as the only true owner of them, Psal. 24.1. seeking at his hands even our very bread, and allowance for every day, referring all to his glory, 1 Cor. 10.30. and using all things according to his direction.  
3. Observe the hand, and work of God, in the ordering and disposing even of the things here below, amongst these visible Creatures, which both in their Creation, Rom. 1.20. and much more in their administration, manifest the invisible things of God, and were Created for none other end, but that in them he might manifest his Wisdom, Power, Righteousness, Mercy, and Truth, and therefore to be searched into, by those that fear him, Psal. 111.2.    

Vers. 2.  
Verse. 2 WIthout form, and empty] That is, without Ornament, shape, or furniture, and void of any Inhabitant. The same phrase we find used in the same sense, Isa. 34.11. (which we there render Confusion and Emptiness) and Jer. 4.23. to represent and express an utter Desolation, or Confusion of all things, and emptiness thereby.  
Darkness was] That is, there was no light yet created, the absence whereof is darkness: how long that darkness continued, that is, how long it was before this light, which was after created, appeared, after the creation of this rude mass, is not here expressed; sure we are there was light the first day, and that this darkness was no Creature, as being a mere Privation, and therefore could have no positive cause: Notwithstanding as Darkness is taken for Affliction, so God is said to Create it.  
Upon the Face] Or upper part, which first appears unto, and is seen by the eye, as being derived from a word, in the Hebrew Language, which signifies to look upon; the same word signifies sometimes Presence, and sometimes Person.  
Of the Deep] That rude, unformed Mass, a mixture of Earth and Waters, and covered by them like a Sea, Psal. 104.6. But that place, 2 Pet. 3.5. which some apply to this purpose, where the Apostle saith, The earth consisted out of the water, and in the water, seems rather to note the present state and form of the earth, Consisting and appearing out of the Waters, since God gathered them into their channels, and Subsisting and abiding still firm in the midst of them.  
Spirit] The Third Person in the Trinity, to which all Operations are most properly ascribed, and by which God still renews the face of the Earth, Psal. 104.30.  
Moving] Or, Hover, as a bird doth over her Eggs or Young ones, as the same word is rendered, Deut. 32.11. intimating the cherishing of that Mass by a secret influence of that quickening power of the Spirit, by which it drew all the Creatures, out of that gross lump or mass, into their several forms, and natures, in which they were all form, and perfected successively, and in which, themselves, or the kinds of them do continue and remain unto this day.  
Thus the Holy Ghost in the first place lays before us this mishapen and confused Mass, which was the Matter out of which all these various and beautiful creatures (some whereof we do, and that deservedly, behold not without admiration) were taken; that looking upon them and considering them in their first Original, we may be the more sensible both of our own and their vileness; a meditation hinted by the order in which things are expressed in this Narration, which we may therefore think to be intended by the Holy Ghost: And may  

1. Observe, The best way to judge of things aright, is to look back and consider them in their first Original.  
Observe. 1 THus God leads Adam back to the dust out of which he was first form, Gen. 3.19. The Children of Israel to the rock whence they were hewn, Isa. 51.1. to a Syrian their Father ready to perish, Deut. 26.5. and their Mother an Hittite, and to the blood in which they were born, Ezek. 16.3, 4. To the same end also we are often minded of that natural Corrupt condition in which we were, as we were born, 1 Cor. 6.11. Ephes. 2.1.  
Let every man that desires to judge unpartially of himself exercise himself seriously and often in that meditation; Our Bodies, in their Original base and vile every way, in their substance, place of Conception, manner of birth. Our Souls, which is our more excellent part, though not in themselves, yet by the corruption that cleaves unto them more base than our bodies, a mass of sin, which hath overspread all the parts of them, in which there was nothing to be discerned but the hateful and deformed Image of the Devil. A Meditation of singular use unto us, 1. To bring down our Pride. 2. To quicken our Endeavours. 3. To fill our mouths with praises to him that hath made us what we now are, considering what we were at first, and by our own deserts might have continued to be still, without his free and infinite mercy.  
But if we consider this description of the Original of the World and all things contained therein, as we find it positively laid down unto us by Moses in this place; we may   

2. Observe, All Creatures, how Glorious, and Beautiful soever they appear at present, were Base and deformed in their Original.  
Observe. 2 FIrst, Nothing: Next, a rude confused mass, without shape or form. And such are they in their continued propagation, even Kings and Princes, the most eminent amongst the sons of men, at first a substance that one would loathe to look on, shapen in a den of darkness; at first a lump without parts, without shape, without life; and born in as base a manner, as the meanest beggars.  
Let it bring down every high look, and take away all Vaunting from the sons of men, who can challenge nothing as their own but baseness, and deformity; whatsoever they have more than that, is but borrowed, and is the beauty that God hath put upon them. And let it take off our hearts from admiring any Creatures as unworthy of honour and estimation in themselves, if we consider whence they came.  
The Earth (as the Holy Ghost tells us) was not only without any form, but Empty too, that is, unfurnished of that variety of Creatures, wherewith every part was afterward, and is now stored, which the Psalmist calls the fullness of the Earth, Psal. 24.1. Whence,   

3. Observe, The Earth was Empty, till God furnished and stored it.  
Observe. 3 IT is true, it was not made to be empty, Isa. 45.18. but was ordained and fitted by God to be the habitation of men and other Creatures, but was Empty of itself till he himself furnished both it, and the Seas out of his store, so that both the one and the other are full of his riches, Psal. 104.24, 25. so that he justly claims both beasts and fowls and all to be his own, Psal. 50.10, 11.  
Let all men admire God's All-sufficiency, who so easily, speedily, and richly furnished the Heaven Earth and Seas with such infinite variety of Creatures, which we cannot behold but with admiration, considering with what labour and difficulty we furnish a poor Cottage that we have built; or stock a small Farm that we have purchased, and that too with such things as we do but borrow out of God's Store.  
Darkness (saith Moses) was indeed upon the face of the deep, but not made by God, as the Heaven, and Earth, and other Creatures were, as being only a mere privation, and want of light, and could not be the effect of any positive cause, as we have showed. Whence,   

4. Observe, Imperfections and Wants are no part of Gods Work.  
Observe. 4 NOt Sin; for God made man righteous, Eccles. 7.29. but sin entered in by man, Rom. 5.12. alured by Satan and not by God: As for other wants, they came not in by any act or work of God, the effect whereof is sufficiency and perfection, but by his ceasing and forbearing to work any longer.  
Let us, if there be any thing wanting to us, not lay the blame upon God, whether it be in Outward things; either within us, as strength or usefulness of the parts of the body; or without us, as want of necessaries for the sustaining of our lives: or in Inward defects of the mind, wants of Knowledge, Faith, Holiness, or the like; but blame our sins, that hinder good things from us. Rather acknowledge his mercy and bounty, if we have any thing, in bestowing what we have, which is more than either we had of our selves, or can any way deserve, or do use as we ought.  
Moses, having set before us the condition of the Earth what it was at the first, and beginning now to show us, how it became to be that which it now is, points out unto us first the Agent by whom it was brought to this perfection, the Spirit: and the manner how it wrought; it moved, or hovered upon the waters. So then all the Creatures which are afterwards described to be form into their several kinds and natures must necessarily be the effect or work of that Spirit. Whence,   

5. Observe, The forms and natures of all sorts of Creatures are the work and effects of God's Spirit.  
Observe. 5 ANd that not only in their first Creation, but in their successive Generation too. Elihu acknowledged that he was made by God's Spirit, and that the Breath of the Almighty gave him life, Job. 33.4. Yea the Spirit sent forth from God creates all things to this day, and renews the face of the Earth, Psal. 104.30. How much more than must man's Renovation, and the life of Grace wrought in him thereby, be the effect of the same Spirit?  
1. Pray earnestly for the power of that Spirit to fashion our hearts anew, with the Prophet David, Psal. 51.10. Even the Spirit of Sanctification, as it is termed (from that effect, 1 Pet. 1.2.) by which we must be born anew, John 3.5. and Established and upheld, Psal. 51.12. and by the power whereof we must mortify the deeds of the flesh, Rom. 8.13. And where the power of that Spirit is wanting, there the Word is a dead letter, the Sacraments dead Elements, and we dead Creatures; It is the Spirit that giveth life, 2 Cor. 3.6. and quickens, Joh. 6.63.  
2. Let us ascribe all unto the Spirit that we receive from God, whether it be in the works of Nature or Grace; whatsoever be the means, or instruments; the shape of our bodies, the abilities of our minds, much more all spiritual graces, as Knowledge, Faith, Holiness, and the like, which are all the effects of the Spirit which worketh all in all, 1 Cor. 12.8, 9, 11. Grieve not then that Spirit, Ephes. 4.30. Resist it not, Act. 7.51. but walk in it, Gal. 5.16.  
The darkness then which was upon the face of the deep, did not hid this rude mass from the eyes of God the Spirit, notwithstanding that darkness came down upon it, or hovered over it, and so was present there notwithstanding the very darkness itself.  
Whence,   

6. Observe, The Spirit of God is present every where, yea even in the midst of the greatest darkness.  
Observe. 6 UNto God the darkness is as the noonday, Psal. 139.11, 12. The Land of darkness, that is, the state of the dead, Job 10.21. and Hell, the Kingdom of darkness; these are naked before him, and have no covering; nay the very conscience of a man, in lightened by the Spirit, is a light, in the most secret closet of the he rt, searching and discovering the very hidden parts of the belly, saith Solomon, Prov. 20.27.  
Reason 1. God himself is light, 1 Joh. 1.5. and consequently there can be no darkness to him, as there is none in him.  
2. And it must be so, that the Judge of all the World may do right, judging the very secrets of men, Rom. 2.16.  
Let all men than tremble and fear before him, even in their secret places, nay, in the very secret thoughts of their hearts, which he knows afar off, Psal. 139.20. whose eyes run to and fro through the whole earth, 2 Chro. 16.9. and searching the very reins, Jer. 11.20. much more observing the ways of men, and their works, though done in the most secret corners, which he shall one day bring to light, even the most hidden things of darkness, and make manifest even the very counsels of men's hearts, 1 Cor. 4.5.  
The manner of this work of the Spirit follows in the next place, It is said to move, or hover upon the face of the deep. Thus the Holy Ghost is pleased to stoop to men's weak capacity, to speak to men in the phrase and expressions of men, rather shadowing out unto us, than opening the manner of that Wonderful, and secret work, which, when all is done, can neither be Expressed, nor Comprehended by us, as it is. Only we must suppose, that by the expressing of it in such an obscure form, there is employed, both a secret, and yet withal an effectual working of the Spirit upon that unformed and rude mass, to bring it into those various shapes and forms, of several kinds of Creatures, which we do now behold. Whence,   

7. Observe, The Way of Gods Working is secret, and undiscernible, though the effect when it is wrought be manifest.  
Observe. 7 THe Apostle tells us, that God's ways are past finding out, Rom. 11.33. The word, in the Original, hath very great force, and signifies, that God leaves no print of his steps behind him, by which men might trace him out, in his go. Job tells us, that one cannot behold him, though he work fast by us, upon the right, or left hand, Job 23.9. As we cannot behold the Workman, so we cannot the manner how he works; neither without us; we know not how the corn grows, though we can s●e that it is grown, Mark 4.27. nor how the wind blows, John 3.8. although we hear the sound of it; nor how the clouds are balanced, and the like, Job 37.16. Nor in our own bodies, the Mother knows not how the child is fashioned in her womb, Eccles. 11.5. nor any man how his meat nourisheth, and quickens him, nor so much as how his  keep him warm, when the South wind blows, Job 37.7.  
Reason 1. That we might admire God the more, in all his ways, and be the more abased in ourselves, by the consideration of our own ignorance.  
2. The work itself is sufficient to discover unto us God himself, and to direct us in our duties, though we know not how it is wrought.  
Let it silence our carnal reason, in enquiring curiously into that, which God hath purposely hidden from our eyes, that we might be sensible of our own weakness, that cannot understand the ways of God, in those works that we behold with our eyes. It is true indeed, that the works of God Are, and Ought to be sought out of those that fear him, Psal. 111.2. but that which they search out in them, is the manifestation of his power, Wisdom, Psal. 104.24. Loving kindness, Psal. 107.43. Righteousness and Holiness, Psal. 145.17. that we might honour, fear, and trust in him. As for the manner of his working, we are at present unable to comprehend it, nor could profit by it, if we knew it.  
We cannot but take notice of the degrees, by which the Creatures were brought on to perfection. First, they were nothing at all; next, they are a rude lump. Lastly, the Spirit moves upon them, and by degrees gives them their several shapes and natures, which now they have. Whence,   

8. Observe, All Creatures are perfect by degrees.  
AS they were in their first Creation, so are they much more in their successive generation. Man himself hath his body fashioned in time, Psal. 139.16. And experience shows us, that Corn grows up, first into a blade, then to an ear, and at last comes to be ripe corn, Mark 4.28.  
Reason 1. That we might the more easily take notice of God's workmanship, upon, and in them. For we are not able to observe those things that are done in an Instant.  
2. Because if all things were made perfect, at the first, Perfection might be conceived to be natural to them, if they received that together with their being.  
Let it quiet all our hearts, in observing the work of grace, which is wrought in them. Let us take notice of our present infirmities, with the Apostle, 1 Cor. 13.9. yea, be sensible of them, and groan under them, Rom. 7.24. striving earnestly to a farther degree of perfection, Phil. 3.12. Heb. 6.1. but without murmuring at our present condition, or despairing of attaining to farther perfection, having Gods promise to perfect that which is begun in us, Phil. 1.6. Eph. 5.27. Although at present, he think fit to leave us in much weakness, and wants many ways; and that, 1. To humble our hearts and keep them low. 2. To quicken us both to fervent prayers, and constant endeavours, to attain what we want. 3. To manifest our Faith, and dependence on God's Power, by which we are supported, in the midst of our wants, and weakness. 4. To increase our thankfulness, when we feel any farther enlargement, and growth in that grace, which we have received, and which we find increased in us in some measure at present, and are assured will be perfected hereafter.  
We have considered the Agent, or Workman, with the manner of his secret working; the matter upon which he wrought follows; it is called the Deep, than which nothing could be more vile, no not the dirt itself; a rude, unformed, unprofitable mass, or lump: this was it which the Spirit overspread, or fomented, and left it not, till he brought it into several forms and shapes of infinite variety. Whence,   

9 Observe, God is pleased to abase himself unto, and to take care of, and cherish the very meanest, and basest of all his works.  
Obs' 9 HE must indeed abase himself to look unto, and have respect to any creature, Psal. 113.6. but yet he is pleased to take care both of man and beast, Psal. 36.6. of Oxen, 1 Cor. 9.9. of the young ravens, Psal. 147.9. yea of every living thing, Psal. 145.16. and that so far as to support and uphold them, Heb. 1.3. to satisfy their desire, Psal. 145.16. to provide them food, Job 38.41. to clothe them, Matth. 6.30. nay, to observe, and direct all their ways, Matth. 10.29.  
Reason 1. They could not otherwise subsist, seeing in him all things live, and move, and have their being, Act. 17.28.  
2. It magnifies his mercy the more, Psal. 113.5, 6.  
Let none despair, being in never so mean a Condition; Job's breath may be strange to his Wife, and his Maids might account him as a stranger, Job 19.15, 17. but God heareth the poor, and despiseth not his prisoners, Psal. 69.33. gathereth the outcasts of his people, Psal. 147.2. looks upon the Church in her blood, when no eye pitied her, Ezek. 16.6. even upon men in sin, Rom. 5.8. Nay, even for such persons, though more vile than the earth, God gives his own Son, bestows upon them his own Spirit, makes them up amongst his own Jewels, Mal. 3.17. and reserves them to eternal glory. Only the proud, and such as rebel against him, he knows afar off, Psal. 138.6.    

VERSE 3.  
HItherto have been described the matter, out of which all Creatures were to be framed, the Workman that undertakes the work, with the manner of his working. In the rest of the Chapter, we have laid before us the description of the several Creatures, which were made successively, with the means whereby, and manner how they were form, and took their being, expressed with wonderful brevity; yet so, that the Holy Ghost, in this relation, forgets not to show us distinctly,  

1. The Order in which they were made successively.  
2. The Author of the Work, which was God himself.  
3. The Means, which he used in Creating them, His Word.  
4. The time, in which every Creature was made, distinguished by several days.  
5. The Effect, or Work itself.  
6. The Approbation of every work in Particular, and of the Whole in General, by the Lord himself, the most Able, and most Impartial Judge of his own Work.   
In the Order, which God was pleased to observe, in making the Creatures, we are to take special notice, that he first Creates those things that were either for General Use, to all Creatures, as the Light, Air, Heavens, Seas, and Earth; or for more particular Use, to the Creatures afterwards to be made, as the Plants before the beasts, which were to be nourished by them; and not only of them, but of the beasts too, before he Created the Man, that was to make use of them all, discovering therein both his Wisdom, and Providence, in taking care for the comfortable subsistence of the Creatures, before he made them. Whence,  

1. Observe, The General good of the Creature, is God's First, and Chief care.  
Observe. 1 AS appears by the largeness of his bounty, in making provisions for his Creatures in General, that the desire of every living thing might be satisfied, Psal. 143.16. And by the strange course of his Providence, by which he hath still upheld the kinds of the Creature, in the midst of the continual decay of so many particulars; and is farther evident, by that principle, that he hath planted in the hearts of all men, that States, and Societies of men, must be supported even with the loss, sometimes, of particular persons.  
Woe be then to those Monsters of men, that take care, and seek with all their endeavours, themselves only, and their own good, without any respect at all to the Church, or State; A Common evil, as appears by the Apostles complaint, Phil. 2.21. and yet approved as a principle of great wisdom by too many, Psal. 49.18. A Sin against nature, even in Heathen men's judgement. A sottish sin, as if any person could possibly subsist, or any member continue in any comfortable condition, without the preservation of the body: And a sin, that deservedly deprives a man of all love from men, and reward from God.  
Let all that are godly, imitate God, in caring for, and with all their endeavours furthering the General, more than their own private good, according to the Apostles direction, 1 Cor. 10.24. and example, vers. 33. As, 1. More  in itself. 2. Most tending to God's honour. 3. Most furthering our own good involved in, and supported by the general welfare. 4. And being that, for which we were principally ordained by God. 5. And which God will surely reward, and men honour, as they did Jehojadah, 2 Chr. 24.6. which a man may warrantably challenge at God's hand, Neh. 5.19.  
We find but one efficient cause of all the Creatures, God himself, whom we may withal take notice of in every particular work, as the Spirit of God points him out unto us. The Means likewise used in the production of every Creature, is only God's Word, or Effectual decree. For we may not conceive God speaking with an articulate voice, having none but himself, at lest no Creature that had ears and understanding, to speak unto. This Means, which God made use of, in Creating the World; if we take into consideration once for all, we may warrantably from thence,   

2. Observe, God needs no other Means to effect any thing, but his own Word, and Will.  
Observe. 2 AS of itself being mighty in operations, in Natural effects, To create, Psal. 33.6. to sustain and support, Psal. 119.89, 91. to prevail upon, and order, all Creatures, Psal. 29.3, 4. Upon the Sun, to stay the course of it, Josh. 10.13. nay to bring it back, ● King. 20.10. Upon the Sea, to remand, and hasten it into the Channel prepared for it, Psal. 104.7. In the works of Grace, the Word of God is quick, and powerful, Heb. 4.12. to cast down strong holds, 2 Cor. 10.5. to renew, quicken, subdue, and comfort the heart, and to work in us both to will and to do, according to God's good pleasure. Thus he doth whatsoever he pleaseth in Heaven and Earth, Psal. 135.6. so that his counsel standeth, and the thoughts of his heart, to all Ages, Psal. 33.11. and his Word or Decree brings to pass whatsoever he will.  
Depend upon that Word with the Prophet David, Psal. 130.5. as being in itself unchangeable, Isa. 45.23. as God himself is, that utters it, Mal. 3.6. who will not alter the Word that is gone out of his lips, Psal. 89.34. whether it be for good, Numb. 23.19. or for evil, Numb. 14. comparing verse 12. with 25.35. And is as effectual in the event, 2 King. 10.10. much more than the word of Kings, Eccles. 8.4. because he is strong, and faithful that utters it. Trust in it then firmly, it is surer than the strongest Evidences. And fear it, it is firmer than the Laws of the Medes and Persians.  
Light, is the first of all the Creatures that God makes, as being itself most generally useful, especially to the end which God principally aimed at, which was to make all the rest of his works Visible, and thereby capable of observation, which was the principal end wherefore he made them. This Light, being a Creature, must needs infinitely differ in nature, from that Eternal brightness, which God, who only hath Immortality, is said to dwell in, from all eternity, 1 Tim. 6.16. In what body it was fixed, and how spread over the face of this unformed mass, it is not easy to conjecture, (especially seeing at present we know not the way where the Light dwelleth, Job 38.19.) nor needful to inquire after, seeing the Holy Ghost passeth it over in silence. Only, because all the works following, must needs be created in the Light, which was created before them all, We may   

3. Observe, God loves to do all his Works, in the light.  
Observe. 3 AS he dwells in the light, 1 Tim. 6.16. The manner indeed of his working is secret, and not observable or visible to men; but the work itself is brought forth into the light, and made manifest to all. He declares his strength, Psal. 77.14. and his righteousness, Psal. 58.11. & 92.2. and hath therefore published in his Word, the rule by which he proceeds, and the end at which he aims, in all that he doth, and hath besides planted in all men a light of understanding, by which they may both comprehend, and judge of all his works.  
Reason 1. Because his work is Perfect, Deut. 32.4. and therefore able to endure the light, John 3.21. which none hid their works from, but evil doers, verse 22.  
2. Because one special end of all his works, is that he might be known In, and By them, Rom. 1.20. and be honoured for them, Psal. 111.2, 3, 4. & 145.10, 11. for which cause, he hath also left his most memorable works upon record, to posterity, that men beholding all his ways might know and fear him, and trust in him, Psal. 78.6, 7.  
Let us then search into, and heedfully observe God's works, which is the duty, and practice of all those that have pleasure therein, Psal. 111.2. A study, 1. Pleasant. 2. Profitable. 3. Necessary, both by God's Command, and because they nearly concern ourselves. Unto the true understanding whereof, there needs Outwardly the direction of the Word, Psal. 73.16, 17. and besides that, Inward light of the Spirit, which discovers unto all, the Counsels of God, as far as they concern us.  
Let us also, after God's Example, Walk, and Work in the light, 1 Joh. 1.7. as being Children of the Light, Ephes. 5.8. ordained by God to shine as Lights in the world, Phil. 2.15. that our works being seen of men, they may glorify our Father which is in Heaven, Matth. 5.16. doing those things that may abide the light, and be approved by it, Joh. 3.21. and setting all that we do before the light of our own consciences, and before God's presence, Psal. 139.23, 24. Yea, if need be, before the faces of all men, when God's honour, and our own necessary justification, and the credit of Religion thereby, require it at our hands. Otherwise, even works of the light, are to be done in secret, Matth. 6.3. unless the encouragement of other men, or the necessity of the work itself require the performance of it in a more public manner; As even modest women choose rather to uncover their breasts before others, than to suffer their children to cry for hunger.  
In this Relation, although the way where the light dwelleth be not discovered unto us, yet the Author who Created it, is expressly mentioned. Light, as well as all other Creatures, was the effect of God's decree. Whence,   

4. Observe, Light, as well as all others Creatures, is the Work of God himself.  
Observe. 4 IN many respects resembling him that made it, as being Glorious, Spiritual, Pure, diffused in an instant, searching all places, and useful for Direction, and Comfort. Thus both the light itself, and the Sun that carries it are both prepared by God, Psal. 74.16. Isa. 45.7. How much more is God the Author of Wisdom, and Understanding, the Inward light of the soul? seeing he is the Light that enlightens every one that comes into the world, John 1.9. but more of his own children, whom he enlighteneth with that true knowledge of the glory of God, in the face of his Son Jesus Christ, 2 Cor. 4.6.  
Let all men than seek the Light of Wisdom at God's hand, as we are directed, Jam. 1.5. Ephes. 1.17, 18. and that by the means which he hath ordained, his Word especially, which is a light, Prov. 6.23. shining in a dark place, 2 Pet. 1.19. enlightening the eyes, Psal. 19.8. and directing the steps, Psal. 119.105. and yet not comprehended by the darkness, John 1.5. which rests upon the hearts of all them that remain in their natural condition; and that this light may be discerned, the eyes of the mind must be opened by the Spirit, which must be begged of God, by fervent and frequent prayer, as David prays God to open his eyes, Psal. 119.18.  
Let us acknowledge the light, as a special blessing from God, without which our life were both Uncomfortable, and Unprofitable, and all the Creatures to us, for the most part unserviceable: as we see in the Egyptian darkness, which fixed men to their places, that they moved not for three days, Exod. 10.22, 23. and was an immediate forerunner of a greater plague. Much more let us acknowledge the light of our minds, to be his blessing, who hath opened our eyes, and shined into our hearts, when he hath left the rest of the world to perish in their ignorance. Our thankfulness for so great a mercy ought to be manifested, by walking in that light, and persuading others to walk in it with us, Isa. 2.5.  
We cannot but take notice, that God brought this Light out of Darkness; for there was nothing but darkness upon the face of the Deep, when God commanded this light to shine forth; as there was nothing but deformity, till God brought beauty into the world. Whence,   

5. Observe, God can, and often doth, bring Light out of Darkness.  
Observe. 5 AS he doth daily by renewing the light of the day, after the darkness 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 Errors, direction and Wisdom to walk warily for time to come.  
1. Admire his Work, and compare his Power, with men's 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 darkness into light, and cause light to shine out of darkness, not only 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 Jews condition, resembled by Ezechiel's dried 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, Christ's 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 God's 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 follows immediately, There was Light; as he had Commanded, so it came to pass. Whence,   

6. Observe, God's Word and Deed are all one.  
Observe. 6 HE spoke 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 Judgement 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 Judgement denounced, Numb. 14.33, 34, 35. then it shall come, and not tarry, Hab. 2.3.  
Reason 1. God's Truth, and Power, neither of which can fail, he cannot lie, Tit. 1.2. nor faint, Isa. 40.28.  
Let us then rest confidently upon his Word, which is firmer than the earth. Tremble at his threaten, 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 increase. 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 Righteousness, Isa. 45.19. failing none of those that wait for him, Isa. 49.23. in the way of his Judgements, Isa. 26.8.  
That God by his Word 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 World, for than it must have shined night and day, and then how came the darkness of the three nights following? But since it is expressly said, that where was light, but where, and in what body it was 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 Sun, to carry the light of the World, he had power to spread it abroad, and to take it in again, without the help of a Creature, and it is here expressly affirmed, that he sent out the light in the day, and withdrew it in the night, before there was any Sun. Whence,   

7. Observe, Though God be pleased, ordinarily, to make use of second means, yet the want of them cannot hinder his work.  
Observe. 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. When there was no man to help, he could help without man, Isa. 63.5. as he shall be able, and will 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 convey, and put forth without them, as by them, if he please.  
2. It is fit for God to work without means sometimes, that his power may be the more clearly seen, and acknowledged, 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 dependence 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 Goodness of it by God himself, and the distinction of the Light from the Darkness, both in succession of time, and in name and appellation follows.    

VERSE 4.  
ANd God saw] Looking back, as it were, upon his own work, not as if he than first knew it to be good, by experience, when it was made, and not before. For we are sure that God knew the goodness 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 judgements, find many times errors 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 God's works it was otherwise: they all of them proved as good as they were intended, and that in the most exact Judgement 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 than 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 goodness 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 rejoicing 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.  
Observe. 1 PArtly to rejoice in them, as he doth in himself, which is a chief part of his happiness; 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 wisdom, 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 than the beasts of the field. 2. It oftentimes furnisheth us with rules, for the directing of our ways. 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 increasing Love, Fear, and Reliance upon God, by the discovery of his wisdom, and faithfulness, in all his ways, Psal. 104.24. And lastly, fills our hearts and mouths with his praise, Psal. 145.5, 6.  
2. Let us learn to look back upon, and try our own ways, and works, that it may minister unto us matter either of rejoicing in well doing, Gal. 6.4. (and yet not in ourselves, 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 God's people, Jer. 8.6. We have indeed cause to be the more careful in the performance of this duty, 1. Because of our manifold errors, in all that we put our hand unto. 2. Of the account which we must give unto God, of our well, or ill do hereafter, when God shall bring every work into Judgement, Eccles. 12.14.  
It is worth our observation, that God's allowance of his own work, is set to it, as a sufficient seal, to pass it for currant, without control, or farther examination. For the Holy Ghost, commending God's 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 Witness to himself.  
Observe. 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 witness that is without exception, as being an Oracle or Standard of Truth.  
Reason 1. Because he knows all things, and is truth itself, whereof if any Creature partake in any proportion, it receives it from God; and therefore if God take in any witness from man, it is in effect his own Testimony; yet infinitely weaker than his own, because it passeth through the hand of those that are subject to Error.  
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 Sovereignty, Wisdom, and Truth are acknowledged by men, and Angels, when they receive his Testimony without farther trial (as we do that coin, that the King hath stamped and allowed) when we acknowledge both his Sovereignty and Faithfulness.  
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 settling of our own hearts. 3. As the only means to give God his due honour, by setting to our seal, that the is true, Joh. 3.33. God's Testimony we call either his Word, or the Testimony of the Spirit agreeable thereunto.  
2. Admire God's goodness 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 goodness 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 fitness to their uses, for which they were Created, and Good in their mutual correspondence: and thus this goodness of the Light is to be understood, in this place, by occasion whereof to avoid needless repetitions, we may once for all,   

3. Observe, All that God doth, is exceeding Good and Perfect.  
Observe. 3 IN the work of Creation, all God's works were made in wisdom, Psal. 104.24. In the administration of the Creatures, his work is perfect, Deut. 32.4, and all his ways, Psal. 18.30. yea every thing is made Beautiful 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 Evil, 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 straight that which is crooked, Eccl. 1.15. Men can only apply God's works to their uses, but can neither alter them, nor add unto them.  
3. God's works are made to show 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 goodness, 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 less 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 error of our Judgements, who know nothing as we ought to know; yea let us acknowledge our approbation of God's ways and works, both by setting out their praise, and by quieting, and contenting our hearts, in whatsoever events befall ourselves, or others.  
2. If they prove not so to us, let us blame ourselves, and not the work of God, much less him that wrought it; we are out of order, and not any Act of Gods, wherefore let us leave complaining, and fall to searching and trying our ways, Lam. 3, 39.40. Not wishing any act of Providence altered, but ourselves; seeing the inequality is not in God's ways, but in our own, Ezech. 18.25. And we must needs acknowledge, as it is testified of him, Psal. 145.17. That he is righteous in all his ways, and Holy in all his works.  
3. Let us labour to imitate God, in our works, as far as we are able. Do that which is good in itself, correspoudent every way, and useful to others, which is, and will be our honour, Comfort, and ground of reward from God in time to come, Rom. 2.6, 7.  
The goodness of the Light, as it is a work of God, considered in General, we have observed: If we consider it apart, as we find it here in particular approved by God, and testified by him to be good, We may,   

4. Observe, Light is a good Creature.  
Observe. 4 GLorious in itself, and therefore said to be the robe wherewith God cloaths himself, Psal. 104.4. exceeding comfortable, and delightsome, Eccl. 11.7. For which cause a prosperous and comfortable condition, is every where expressed by Light: of singgular use to the Creatures, as discovering and making all things manifest unto them, Eph. 5.13. and thereby directing, and guiding them in all their ways, (for which cause God's Law, according to which all men's ways ought to be ordered, is expressed by that name, Prov. 6.23. Psal. 119.20.) And consequently furthering all employments; which when the Egyptians wanted; they were fain to sit still every one in his place, Exod. 10.23.  
1. Acknowledge it unto God with all thankfulness: as a special, though a Common blessing, that we enjoy the Light, comparing the comfortableness of the Light of the day, with the shadow and darkness of the night; the manifold benefits of the sight, with the uncomfortableness of blindness: and the dangers unto which it makes men subject. Much more let us rejoice in that glorious Light of the Word, and Gospel, and the knowledge and understanding of heavenly things, which we gain thereby, by which God himself is in some measure discovered unto us, and the things freely given us by him, by which our hearts are revived, our steps directed, and ourselves stirred up, and strengthened to walk in a safe way, till God bring us in peace to the Light of glory hereafter.  
2. Let us then use the light well, This Outward light, to exercise ourselves, by the benefit thereof, in profitable employments, Psal. 104.23. Not to trifle it out in idleness and vanity, much less abusing it to the acting of the works of darkness, and surfeiting and drunkenness, and the like. But especially the Spiritual Light of the Word, and not trifling with it as the Jews did, Joh. 5.35. as children that set up a candle to play by: but attending and taking heed to it, 2 Pet. 1.19. and walking in it, as Children of Light. See Romans 13.12. Ephesi. 5.8.  
Something may yet farther be observed in this Testimony of God, concerning both the Light, and other Creatures which he forms afterwards; That the Holy Ghost thinks this sufficient to commend God's Works unto us, that they were approved by God himself, and allowed as good. Whence,   

5. Observe, That, and that only, is good which God Approves.  
Observe. 5 ROm. 2.29. 2 Cor. 10.18. Whence it is, that God lays a special charge upon his people, to do, Not that which is right in their own eyes, Deut. 12.8: But that which is good in the eyes of the Lord their God Deut. 6.18.  
Reason 1. He only hath Authority, to allow and approve, as Princes have to stamp Coin; and that justly; seeing he hath only wisdom, to understand and discern things aright; and thereby to put a true difference between good and evil; and besides, his will is that which makes things good.  
2. There could otherwise be no certainty in the world, unless there be One, and that an unchangeable, and infallible Rule, for men to walk by; and one balance, in which all men and their actions may be equally weighed, and approved thereby.  
Let no man please himself, either with his own, or with the world's censure, concerning himself, or his ways, against which St. Paul protests, 1 Cor. 4.3, 4. Considering, 1. That the Creature hath no Authority to justify or condemn, Rom. 14.4. 2. Neither is any Creature furnished with such a measure of wisdom, as to set a right esteem on men's Actions, the grounds and scope whereof they cannot reach into, much less of their persons, seeing they can look only on the outward appearance; so that God reverseth their Judgements, abhorring many times, that which they highly esteem, Luke 16.15.  
After the Approbation of the Light, follows the distinction and separation of it from the darkness; which as they are oppositein nature, and so cannot subsist together, so God separated them in time, appointing them to succeed one another mutually in their turns. Whence,   

6. Observe, Light and Darkness cannot subsist together.  
Observe. 6 NEither by nature, in which, being Opposite, they must necessarily destroy one another; nor by the will of God, who hath purposely severed them, for avoiding Confusion. See 2 Cor. 6.14.  
Let all those that are of the Light, 1 Thess. 5.5. nay Light in the Lord, Ephes. 5.8. abandon darkness, with all the works thereof, Rom. 13.12. Ephes. 5.11. together with the society of all that walk in them; as being, 1. Uncomely. 2. Unprofitable and unfruitful. 3. Dangerous, as wholly opposite to the state unto which we are called, and hindering our communion and fellowship with God, who dwelleth in the Light, 1 Tim. 6.16. nay is altogether light, without any darkness at all, 1 Joh. 1.5, 6.  
Now though God divided the light from the darkness, yet he took not the darkness clean away, but continued them both still, though not confounded together, yet to take their turns successively, and come in one another's room, in the order that he appointed. Whence,   

7. Observe, Light and Darkness take their turns, and succeed one another, in the Order that God hath appointed.  
Observe. 7 WHether we take them Properly, so we see the night and day succeeding one another by turns: Of if we take them figuratively for Prosperity and Adversity, they also have their mutual succession, Psal. 30.5. so that weeping may endure for a night, but joy cometh in the morning; and that also by God's appointment, who hath set the one against the other, Eccles. 7.14. to keep all upright.  
Reason 1. They are both useful in their times, the Light and Day for action and employment, Psal. 104.23. The Night and Darkness, for rest and sleep, 1 Thess. 5.7. Prosperity to quicken, and encourage, and afford us opportunity to be doing, Joh. 9.4. Adversity, like the cold of Winter, to keepin our shooting up, and putting forward into outward works, that we might take root downwards, and recollect our spirits, and exercise our thoughts upon ourselves, in trying our ways, searching our hearts, strengthening our faith, and the like.  
2. Even darkness is needful, that it may be a means to remember us of God's mercy, in causing the light to shine out of it: as sin, even in sanctified persons, is left in them, to manifest unto them from what a fearful bondage they were delivered, when it reigned in them, which they find so burdensome, when it doth but dwell in them.  
1. Let every one of us, even when we are in the light, prepare for darkness, expecting still a mixture of Joy and Heaviness, as being, 1. Our portion allotted us by God himself, Eccles. 7.14. which, upon that very ground, we have reason to be well pleased withal; with holy Job, who blesseth God for his afflictions, Job 1.21. 2. As being besides necessary for us, Eccl. 7.2, 3. as a yoke for wanton bullocks, Jer. 31.18. to keep them in a right way, as David acknowledgeth afflictions did him, Psal. 119.67. 3. Being sure they will end in the fullness of joy at the last, Mic. 7.9. when all tears shall be wiped from our eyes, and sorrow and sighing shall fly away, Isa. 35.10. 4. And are easy to be born in the mean time, by the secret support of the Spirit, when we are troubled, but not distressed; perplexed, but not in despair; persecuted, but not forsaken; so that we faint not for the light affliction, 2 Cor. 4.8, 17. The best means to prepare ourselves for such changes, is, 1. To keep a good conscience in all things, that we add not the weight of sin to the rest of our burdens. 2. By improving the light, while we enjoy it, to our best advantage, in our times of peace, performing whatsoever our hand finds to do, with all our power. 3. By sustaining and supporting our hearts by faith in Gods gracious promises, with which David quickened and revived his heart, Psal. 119.92. 4. By expecting afflictions beforehand, lest if we be surprised upon the sudden, we be discouraged, and take offence, with those resembled to the stony ground, Matth. 13.21.  
2. Let us long for heaven, where is light without darkness, Rev. 22.5. Joy without heaviness; yea the fullness of joys, and pleasures for evermore, Psal. 16.11. And in the mean time, let us draw near unto God, holding fast our Communion with him, in whom is no darkness at all, 1 Joh. 1.5. and the light of whose countenance shall revive and establish our hearts in the midst of the greatest darkness, even in the shadow of death, Psal. 23.4.    

VERSE 5.  
ANd God called the Light Day] Not that God needed any name to distinguish things by, as men do. Some therefore conceive, that those words import no more but this, that either he directed, and appointed them to be distinguished by those names, as they were in nature, or that man afterwards by that wisdom that God gave him, called them by those names. As for the names themselves, Day, and Night, Jom], which in the Hebrew Language signifies Day, is conceived to be given it from the hurry and tumultuous noise, that fills the air, by the business and multitude of employments of men, in the daytime; and (Lajelah) which is the name of the Night, to point at the yelling and howling of wild beasts, which in the night time creep out of their dens, as the Psalmist affirms, Psal. 104.20, 21. Howsoever, the name Day, is taken in a double sense, in this verse. Here, where it is distinguished from the Night, it is taken for a Civil day, that is, that part of 24 hours which is Light; but in the latter end of the verse, it signifies a Natural day, consisting of 24. hours, and includes the night too.  
And the Evening] That is, thus the first day ended with Creating the Light, and God forbore to create any more, until that Evening was past, and the next morning came. By the Evening, we must here understand the whole night, or space between the shutting in of the light, and the dawning of the next day. Now Moses names the Evening first, because the darkness was before the light. In the same manner runs the computation of Times, among the Hebrews to this day. Now, why it pleased God to make no more but the Light, the first day, it is Curiosity to inquire.  
This only we may take notice of, that God, as he makes his Works, so he gives them names; or at least appointeth names to be given them: questionless, some way expressing their natures, and for the better distinction of one thing from another. Whence,  

1. Observe, All things must be called, and distinguished by names proper unto them, and, as much as may be, agreeable to their natures.  
Observe. 1 FOr avoiding confusion, which is prevented, when the names, that are given to all things, express them diversely, as the things themselves are divers, which they represent. And it cannot be denied, but although names be given by institution, yet, that at least, in the first imposition of them, there was great respect had to the natures of the things themselves, whereof we find more evident footsteps in the Hebrew Language, then in any other Tongue. Howsoever, God seems to take special care, that all things should be distinguished by their names, as they are different in their natures.  
Woe then to those, that labour to bring in confusion, by misapplying names to things of contrary natures, calling light darkness, and darkness light, Isa. 5.20. putting Wolves into sheep's clothing, and gracing evil with specious names, that it may have some appearance of good, and so may be embraced and entertained by those, that judge of all things, as they are represented to them by their names. A practice of dangerous consequence, by which many simple persons, embracing evil instead of good, destroy their own souls.  
God is here represented to us, in the Creation of the world, proceeding by leisure, and taking the time of Six days, to perform that, which he might have as easily dispatched in a moment of time, if he had so been pleased. So that we may thence,   

2. Observe, God is pleased to take Time, and Leisure, in bringing things to pass, though he might end his work in an Instant.  
Observe. 2 IN the works of Nature, he fashions our bodies by degrees, Psal. 139.16. The Corn, Herbs, and Plants grow up by degrees, the light comes forth in time, increasing more and more till it be perfect day, Prov. 4.18. And in the work of Sanctification, though the life of Grace, as well as of Nature, be given in an instant, yet the graces of the Spirit come on by degrees, growing up, and increasing in us day by day: whereas God might fill us with his Spirit, and perfect our Sanctification in an instant. And this he doth,  
1. Because we could not otherwise observe God's works, if they were done in an instant; we can take notice of nothing but that which is done in time; so great is our weakness.  
2. That our hearts might be the longer stayed upon the meditation of God's works, while we wait for the perfecting, and full accomplishing of that, which we see to be already begun.  
Let it move us to wait upon God, in the way of his providence, with the greater care, and watchfulness, when we see how far God condescends unto our weakness, and applies himself to our weak and slow understandings, heedfully observing the beginnings, taking notice of the Progress, and waiting for the full accomplishment, and perfecting of any work that he hath in hand. Thus should Gods works be sought out of all that have pleasure therein, Psal. 111.2.    

VERSE 6.  
LEt there be a Firmament] Or Body spread out, like metals that flow abroad, when they are melted: and as then, they waxing cool, grow firm, and stiff withal. Some conceive this name (Rakiah) importeth the Firmness of the Heavens; which opinion the Greeks seem to favour, who translate it (Stereoma) which we, in our Language, render (Firmament) signifying, not so much the Grossness, or Thickness, as the Strength, and Compacted firmness of the Heavens, unto which Elihu seems to allude, Job 37.18. when he styles it strong, and as a melted Looking-glass. But it seems more probable, that Rakiah, implies only the Extension, or spreading out, (as Psal. 104.2.) not the compacted firmness of the Heavens, seeing that under this name Firmament, we must necessarily comprise, as well the air which is spread out, over, and round about the earth, as that firmer body of the Heaven above; of which, more anon. That the heaven above is understood by the name of Firmament, it is evident, because God set the Moon and the Sun and Stars in the Firmament, vers. 14. And, that it includes the Air also, is as Evident, seeing God appoints the birds to fly in the open Firmament, ver. 20. Now if we conceive the Planets and Stars to move in the Air, which many with very great show of reason maintain, the opinion may seem to be favoured by the Holy Ghost in this Chapter, who calling both the Air where the birds fly, and the Heaven in which the Stars are carried, by one name, may seem to imply, that they are both carried in the same body of the Air, though at a great distance one from the other. Howsoever it is most probable, that the word Firmament, in this place, includes at the uttermost no more, than the sphere in which the Stars are carried, which is the uttermost bound of the visible world, the making whereof was that which Moses only intended to describe in this place, where we find nothing at all mentioned concerning the Third Heavens, or the Angels who have their residence therein.  
In the midst of the Waters] That is, as it is expressed in the next verse, to be between the waters, and to separate the waters above, and below the Firmament. Now what these Waters be, that are below the Firmament, we see; but what is meant by the Waters that are above the Firmament, is much questioned. Some place them above the Stars, and imagine them to be either a kind of Crystal sphere, which is termed Waters, for the resemblance which it hath unto waters congealed; or else that there are true real waters there indeed. Others by the Waters above, understand the waters which are carried in the Air, above the Earth, in the Clouds, and bound up in them, Job 26.8. Which opinion if we embrace, we must understand the word Firmament by a Synecdoche, for the lower part of the Firmament; in, and above the lower part whereof the clouds are carried.  
And let it divide] That is, by receiving, and taking up part of the waters, which are to be carried in clouds in the air, and employed in watering the earth, by consequent separate and divide them from the waters which remain here below.  
Thus we see the first of those creatures which were form out of that rude mass, this huge  Firmament which our eyes can hardly measure, of an extent almost incredible. This is notwithstanding a part of God's work, created only by the Word of his mouth. Whence,  

1. Observe, The  and almost boundless Body of the heavens is the Work of God.  
Observe. 1 THe largeness of this work, although we extend it no farther then may be discerned by us, that is, to the starry sky, is so great and almost exceeding belief, that it cannot but astonish any man that thinks of it; especially if we believe Astronomers dimensions, according to which, the least of the fixed stars exceeds the earth in bigness nine times; and according to that account the whole earth in comparison of the Heavens, is not so much, as the smallest hillock in comparison of the whole Earth: and this is God's Work, called therefore God's Heavens, Psal. 8.3. and the Heavens of the Lord, Lam. 3.66.  
Let it set before us the infinite power of him that made it, nay stretched it out like a Curtain, Psal. 14.2. and compare with this work Nebuchadnezars' Babylon, Dan. 4.30. or Ahasuerus hang in the Palace at Shushan, Hest. 1.6. or Solomon's Temple, or that which was after enlarged and beautified by Herod, so much admired, Matth. 13.1. and the rest of the famous works, wrought by men, which they accounted the wonders of the world: and so whether they be if compared with this work, so much as a drop to the whole Ocean, and let it swallow up our Spirits with the admiration of the greatness of him whose work it is, and whose immensity, notwithstanding the large extent of the heavens, cannot be contained in them, 1 King. 4.27.  
We have already showed, that the Air is included under this name firmament, or body spread out, as well as the higher heavens. So that the Air also is a part of God's Work, which we may not pass by, without taking special notice thereof. Wherefore,   

2. Obserure, The Air in which we move and breath is God's Creature.  
Observe. 2 IT is true that the Air is not where expressly, by name, reckoned amongst God's works, as the Earth and Seas, and other Creatures are: but is still included under this general name of the heavens, and so accounted as a part thereof, and thereby testified to be a part of God's work.  
Let us acknowledge the Air also, among none of the meanest of God's blessings, taking notice of the manifold uses thereof, unto the lives, and comfortable being, and subsisting of ourselves and other Creatures; as, 1. serving for Respiration, or breathing, the immediate means of preserving our lives, as we know for to take away breath, is to take away life, Psal. 104.29. And when God is said to have power over our lives, he is said to have our breath in his hand, Job. 12.10. Dan. 5.23. 1. It transmits' the Light, and Influence of the Celestial Bodies: and so furthers their use, and service to the earth, and to the Creatures here below, which are cherished and quickened thereby, and so becomes in a sort a common band, and means of union between heaven and earth. 3. It makes way both to the motion of ourselves, and every other moving Creature, by the yielding nature thereof; without which the places in which we, and other creatures are, would become our prisons: and consequently would make both them and us utterly unfit for any service at all. 4. It sustains the clouds, in which the rain is bound up, and makes way to their moving about the Earth, and let's down from them the soft rain: without which, all herbs and plants must whither of necessity, and by consequent, the Earth must become wholly barren and unfruitful. The truth is those common blessings, which all Creatures enjoy, the Light, Air, Water, and the Earth whereon we walk, and by the fruits whereof we are sustained, are of an infinite, and inestimable value, infinitely beyond gold and silver, which we set at so high a rate; and yet are despised, because they are enjoyed in common; and therefore aught to be the more throughly enquired into, and observed by God's Children, whose hearts ought to be enlarged unto thankfulness, by the Consideration, and taste of God's goodness, communicated to us in every one of his Creatures.  
The dividing of the waters from the waters (which is conceived to be one use of the Air) is a work worth the scanning, especially if by the waters above we understand the clouds, which contain the rain which is raised in thin vapours, and consequently severed thereby from the waters below: and carried about over our heads, and let down upon the Earth, without which a great part of it would be utterly unfruitful; for God having gathered the water here below into one Channel, that the Earth might be dry, and by that means habitable, howsoever in his Wisdom and Providence he hath so ordered it, that waters issuing out from the Seas by secret passages, and breaking out into Fountains, and Rivers, may thereby make fruitful the valleys and lower parts of the Earth: yet we know they reach not to the higher grounds, much less to the tops of the hills. It was therefore needful that some water should be carried on high above the hills, and higher grounds; that from thence they might distil, and fall down in just showers upon the mountains and higher places of the Earth, to moisten them too, that no part thereof might remain barren and unprofitable: and might thereby further manifest the care and Providence of God, in cherishing those parts from Heaven, which seem to be most unprovided, and in a sort neglected, in the constitution of the World and the several parts thereof. Thus Moses affirms that God's Eyes and Care, were more for Canaan, then for Egypt: because that was overflowed by waters below, which might be carried hither and thither by the industry of men, to make their grounds fruitful; but Canaan was watered from Heaven, with seasonable rains, Deut. 11.10, 11, 12. Whereupon the Prophet taxeth the Jews of great unthankfulness, for not fearing God, that gave them rain from Heaven; the former and the later, and thereby brought about the appointed weeks of harvest, Jer. 5.24. So this division of the waters, must needs be acknowledged, to be a special work of God's Wisdom, disposing them so, as they might be most useful to the Earth. Whence,   

3. Observe, God so order all things, as they may best serve for use.  
Observe. 3 THus in the Creation, he drawn the waters into their Channels, that the earth, being by that means left dry, might be fit for habitation; compassed the earth with the Heavens, that they might cherish every part thereof, with their influence; hath so ordered the course of the Sun, that it might successively give light, and heat unto the World: Set herbs and plants on the upper face of the earth, that they might be at hand for the food of men, and beasts. In our bodies he hath set our eyes on high as it were in a Watchtower; our feet below, to support and carry the whole body; our hands in the midst, that they might be useful and serviceable to every part, and the like. And the same order we may easily see, he observes in the whole course of his Providence.  
Reason 1. His Wisdom and goodness, which together both moved, and enabled him to dispose of all things, for use and profit, which is not the least part of his honour.  
2. God's end in all his works, was to make all for use and service: for the mutual support of Creatures one by another, that they might be all knit together in a strait band of Love, grounded upon, or strengthened by the mutual help and supply which they have one from another, without which they could not subsist.  
Let it quiet all men's hearts, which are so apt to quarrel, at the distribution of the Commodities of the Earth, the division of men's habitations, and disposition of their estates: which howsoever we conceive, out of a partial respect to ourselves, to be full of ertour, and inequality; yet we shall find upon due examination, to be equal and just, directed by the Wisdom of God; to the send for which all things were made, the honour of himself, and the general good of his Creatures. It should indeed silence all our murmur, that God may do with his own what he will; and if we understand not, in every particular, how he hath done things well, let us in modesty blame our own ignorance, who cannot search into the depth of his counsels, whose ways are past finding out, Rom. 11.33.  
2. Let it move us to dispose of ourselves, as we may be most serviceable to others, and employ our abilities and means to the good of others, as having received whatsoever we have for that end.  
The Creation and Use of the Firmament we have seen, the matter whereof could be none other than that which was taken out of that rude and confused mass, which before was described to be without shape, or form: out of that deformed and misshapen heap, were taken those glorious bodies of the Heavens, Sun, Moon, and Stars, the beauty whereof we now behold, with so much admiration. Whence,   

4. Observe, God can put beauty and excellency on the basest things that are, and raise Earth to Heaven if He please.  
Observe. 4 THis is clearly manifested by the shapes of all Creatures, which are all of them comely in their kinds, and yet all of them deformed, and base in their Originals, as all experience shows, not man himself excepted, although created after Gods own Image. Thus God puts beauty upon his Church, which he found weltering in her blood, cast out to the contempt of her person, Ezek. 16.14.  
Reason 1. God hath all beauty and excellency in himself, and therefore can easily bestow it where he pleaseth, even where it is not.  
2. He delights to do it, that no flesh might glory, but the eminency that appears in any Creature might be wholly ascribed to him, when it appears, that in itself it had nothing but baseness and deformity, and consequently the excellency that is found upon it, must be acknowledged to be bestowed by him that made it.  
Let us then depend on God for the adorning and beautifying of our corrupt Souls made abominable in their own nature through the defilement of sin, and deformed by the Image of Satan upon them, which he can and will make without spot or wrinkle, or any such thing, Ephes. 5.27. comely by his beauty, Ezek. 16.14. even the Image of the Son, which is renewed in us, in righteousness and holiness, and thereby made glorious in his eyes, without spot, Cant. 4.7. Nay, depend on him to  these base bodies of ours, so vile in their Original, so full of weakness and Corruption at present, and so odious in and after their dissolution, with honour and glory, even this Corruptible with Incorruption, 1 Cor. 15.42. Yea, to lift up both body and soul from these earthly tabernacles, and to place them in heavenly habitations, in which he hath made us sit together with Christ, Ephes. 2.6. who is gone before to take possession for us, and to prepare us a place there, Joh. 14.2. that we may be where he is, Joh. 17.24.    

VERSE 7.  
ANd God made the Firmament] By that Word or Effectual Will and Decree of his, which the Psalmist calls his Commandment, Psal. 33.9.  
And divided] He made not only the body of the Firmament, but withal made it serviceable to the use for which he had appointed it. Thus both in this, and in the narrations which follow, the Holy Ghost punctually sets before us the Effect answerable in every particular Circumstance to the Will and Decree of God by which it was appointed to be so. Whence once for all we may,  

1. Observe, God performs all things, and that in every particular Circumstance, according to that which he hath decreed.  
Observe. 1 IN the time; The selfsame day, at the end of 430 years, the time which God had decreed and foretold Abraham long before, Gen. 15.13. the children of Israel came out of Egypt, Exod. 12.41. In the same instant that the years foretold by Daniel were accomplished in the Children of Israel's captivity, the Decree came out from Cyrus, for their return, Dan. 9.20, 23. In the place, the dogs shall eat the flesh of Jezabel by the wall of Jezreel, 1 King. 21.23. which was made good in every tittle, 2 King. 9.36. Our Saviour Christ came at the time, was born of the Stock, and in the place, and condition foretold by the Prophets; Lived, Did, Spoke, and Suffered, according to all that had been prophesied of him. Thus nothing falls to the ground of all that God hath spoken, 2 King. 10.10.  
Reason 1. T●● God, that doth whatsoever he pleaseth in heaven and earth, 〈◊〉 all deeps, Psal. 135.6, can as easily do when and where, and how he will, as what he will.  
2. Circumstances, as they grace and commend the actions of men, so they do Gods also; he makes every thing beautiful in his time, Eccles. 3.11, And therefore it concerns God, if he will commend his Work, and make it wonderful and glorious, to Grace it both in the substance, and circumstances of every action that is done by him.  
If we desire to give unto God the due honour of his glorious Works, in which he makes himself known unto us, let us, 1. Take notice of all the Circumstances, as well as of the substance of every work of his, there to seek out his work, Psal. 111.2.2. Compare them all with his Word, as Jehu did the Judgements upon Ahabs' Family, with Elijahs Prophecy, 2 King. 9.25, 36. & 10.10. 3. In reading God's Word, let us carefully lay up in our hearts, whatsoever we find written therein, concerning his Decrees, either of Mercy, or Judgement, with every Circumstance thereof, that we may know what to expect for time to come. This will be the means to discover unto us more clearly all the ways of God, by which our hearts may be quickened to fear, admiration, thankfulness, and an holy rejoicing in him, and be strengthened to an holy dependence, and reliance on him. In all which we shall yield unto him the due honour of his Wisdom, Power, Mercy, Faithfulness, and Truth, which as it is the end that God aims at in his works, so it should be of our Observation of them.  
God is said not only to make the Firmament, that might divide the waters, in the former Verse, but in this, the very act of dividing the waters above, from those below, is ascribed unto him also. So that he both made the means, by which the work should be done, and yet did the work too. Whence,   

2. Observe, Even where God provides the Means, yet it is he that Doth, and Must, perform the Work by them.  
Observe. 2 GOd gives us bread, but we live not by it, but by every word that proceeds out of God's mouth, Deut. 8.3. He sends rain upon the earth, yet the fruitfulness of it is by God's blessing; it is He, and not the showers, that prepares the corn, and blesseth the springing of it, Psal. 65.10. Much more in spiritual things; Paul plants, and Apollo waters, the Ministers that God sends; but they effect nothing of themselves, it is God alone that gives the increase, 1 Cor. 3.7.  
Reason 1. The very Means themselves have no power in them, to produce any effect, they have all their force, and efficacy from God, and work in his might, 2 Cor. 10.4. When Paul laboured more abundantly than all the rest, yet it was not he, but the grace of God with him, as himself acknowledgeth, 1 Cor. 15.10.  
2. It is most fit it should be so, that no Creature might share with him in his honour: which cannot be reserved entirely unto himself, till it be acknowledged, that it is done by him, who worketh all in all, 1 Cor. 12.6. and in whom all things consist, Col. 1.17.  
1. Let God have all the honour and glory for all that is wrought In us, or By us. Of our Natural, and of our New birth; of the nourishment of our bodies, and of our souls; of the subduing of our Outward, and of our Inward enemies: Love the instrument, but honour only the hand that works by it.  
2. Let no man be discouraged, when the means are either weak, or none at all. Seeing the effects of all things are not from them, but from him who can work without them, what he pleaseth, and will not fail to work what he hath promised. Only neglect not means, where God offers them, but use them conscionably, depending not upon them, but upon him that worketh In and By them, for the success of all that we take in hand, and still ascribing all that is effected, to Him Alone.  
Now Moses expressly tells us, that God divided, or separated the waters above the Firmament, from those below, which if we understand of the clouds, and rain contained in them; We may   

3. Observe, The Clouds and Rain are God's works, and are raised up only by his Power.  
Observe. 3 HE prepareth the rain for the earth, and covers the heaven with clouds, Psal. 147.8. and carrieth them about by his counsel, Job 37.12. and maketh small the drops of water, Job 36.27. which have no other Father, Job 38.28. neither can any of the vanities of the Gentiles give them, Jer. 14.22.  
Acknowledge both the Rain, and the fruitfulness of the earth, to him only, as his blessings. 1. By seeking them at his hand, with Elijah, Jam. 5.17. As we are directed to do, 1 King. 8.35. 2. By returning thanks to him, and holding ourselves engaged by such mercies, to his fear, and service (the neglect whereof is taxed, Jer. 5.24.) as blessings of inestimable value, the want whereof; in one year, might ruin the world.    

VERSE 8.  
ANd God called] What is to be understood by that phrase, see ver. 3.  
The Firmament, Heaven]. The Original Shammajim (signifying, as much as there be waters) is taken in Scripture, 1. For the lower part of the Air, wherein the birds fly, the clouds are carried, and the winds blow, Gen. 8.2. 2. It is taken for the place where the Sun, Moon, and Stars are settled, Gen. 1.17. 3. It signifies the dwelling of the Saints, and blessed Angels, Matth. 22.2. called the Third Heaven, 2 Cor. 12.2. If we comprehend All, or only the two first, under this name, the work is of  extent, as we have seen already, which if we compare with the means by which it was raised, and stretched out, and fixed in the place which God assigned to it, which was only his Word, We may  

1. Observe, The glorious, and  frame of the heavens, was raised up, and settled, only by the Word of God.  
Observe. 1 PSalm 33.6, 9 God spoke, and it was done, the Heavens, and all the host of them by his Word, and by the breath of his mouth, and according to his Ordinance, they are settled, and continue to this day, Psal. 119.89, 91. [See the Second Observation on the Third; and the First on the Sixth verse.]  
The Evening and Morning keep their course, as they did the first day, and so do they all the days ensuing; yea, as we see even to this time, as they shall do to the world's end. Whence,   

2. Observe, Whatsoever God hath once Settled, doth, and shall, continue for ever, in that Order that he hath appointed.  
Observe. 2 HE laid the foundations of the Earth, that it should not be moved for ever, Psal. 104.5. bounded the Sea by a perpetual decree, Jer. 5.22. set the Sun and Moon a constant course, which they still observe, Psal. 104.19. Yea, appointed ear-ring, and harvest, Summer, and Winter, to continue as long as the earth remaineth, Gen. 8.22. which continue all of them according to his Ordinance, Psal. 119.91.  
Reason 1. Because the same power that Created them, continueth the same for ever to uphold them, Heb. 1.3, 12. And the same Wisdom orders and directs them still, which at the first determined and decreed them.  
2. Because God, that appointed and made them, is capable, neither of Error, nor Inconstancy, James 1.17. and therefore there is neither cause for him to alter his mind, nor any disposition in him, to alter it without cause: wherefore his counsel must of necessity stand for ever, and the thoughts of his heart throughout all Generations, Psal. 33.11.  
Let all men than depend upon that, which God hath once settled and decreed, as a foundation that cannot fail: As we do in the course of natural causes, so much more in the decrees of his Word, which is firmer than heaven and earth, Matth. 5.18. Whether it publish unto us the Covenant of Grace, established with his servants, Jer. 31.35. & 33.20. Isa. 54.10. or the decrees of vengeance upon the wicked, Exod. 17.24. In both which, God's honour is most manifested and advanced, and unto the execution of them both, he is necessarily and freely, carried on by the righteousness of his unchangeable Nature, for the manifesting of his Truth, in making good, both his mercies promised, and his Judgements threatened.    

VERSE. 9  
ANd God said] After he had disposed the waters above the Firmament, he now takes order with those which are here below, gathering them into one place, within their Channels; for the cause afterward expressed. Some there are that imagine, the work of gathering the water into their channels, and discovering the dry land thereby, to be a part of the work of the Second day: As well, because they conceive it likely, that when God began to dispose of the waters, he made an end of that whole work at once, and did it not by halves, part on one day, and part on next: As also because that, unless these two verses be taken into the history of the second day's work; the work of that day wants God's Approbation, which we find annexed, to the works of all the other days, both before and after, And besides, if we make these two verses part of the description of the third day's work, we have a double approbation of the work of that day, which we find in none of the rest: although there seem to be as great, or a greater occasion, of doubling that approbation upon the sixth day's work, than there is here. But whether upon these conjectures it be fit to allow an inversion of the order of the Text; (although upon manifest, and undeniable reasons, we are enforced to do it in some other places) let the Reader judge: Few Interpreters follow this opinion.  
Let the Waters be gathered] Which before covered the face of the earth, as by nature they should, seeing the earth being heavier than the waters, must necessarily sink into them, and so be covered by them. How they were gathered into one place it is needless to dispute. He that was able to make them, by his Word, could more easily gather them together, by the same word. Many conceive this work to be described, Psal. 104.7.8.  
Into one place] Called One place comparatively, because before God thus gathered the waters into the Sea, they covered every place. Although (if we set aside the rivers, and lakes, which are scarce worth the naming, in comparison of the Ocean) the Sea may justly be accounted but one great body, branched out into divers limbs: so the place or Channel thereof, may not improperly be said to be One, although the bounds thereof be extended as far as the world is wide in compass.  
And let the dry land appear] That was indeed the Principal, although not the sole end of gathering the waters together; without which, the earth could not be made habitable, either for man, or beast, or yield any fit nourishment or food, for either the one, or the other.  
Thus we see the waters are put from the place which they possessed before, at the Lords Commandment, for the furthering of the common good; and brought down into their Channels, the place whereunto God had confined them, there to abide, and continue, as they do unto this day, according to God's Decree. Whence,  

1. Observe, It is the Will of God that all Creatures shall departed from their own Private, for a Common good.  
Observe. 1 THus we see, he hath made the waters to leave their place, that the Earth might be dry, and habitable; and causeth the Air to come down, and fill up the hollow places of it; for preventing of vacuity and emptiness. And that which he hath ordered and appointed, concerning these base, and unsensible Creatures: he hath commanded those which are reasonable, voluntarily to yield unto. The very Angels themselves, the glory of all God's works, come, down from heaven, their habitation, and are contented, for a time, to want the Vision of God: that they may become Ministering Spirits, for the good of the Elect, Heb. 1.14. No marvel then, if God require his Children, to condescend to those of the lower sort, Rom. 12.16. not seeking their own profit, but the profit of many, 1 Cor. 20.33. And though they be free, yet becoming servants unto all, 1 Cor. 19.19. after our Saviour Christ's example, Phil. 2.4.  
Reason 1. No Creature hath any wrong by it, seeing it enjoys nothing, in its own right; but hath all by God's free gift, who therefore hath just right, to appoint the employment of that, which himself hath freely bestowed.  
2. All Creatures were ordained, not for themselves, but for God's honour, and for their mutual support, for the preservation of Community. So that in foregoing their own, for a common good, they are carried on unto their proper end; for which they were at the first Created.  
3. The applying of ourselves to further a Common Good, is our greatest Honour, profit, and safety: and certainly recompensed with a large reward from God, who fails not to make up our losses, which we freely make for his service, in furthering the common good, with a larger proportion of gain, usually at present, but undoubtedly hereafter, according to his own promise, Matth. 19.29.  
Let no man have respect to his own Right, or Honour, or Profit, in any ease, wherein God requires any service for himself, or for his Church, after the example of Jothans' Trees, Judg. 9.9.11.13. Which 1. savours strongly of Self-love, which is always joined with an unloving heart towards others. 2. Argues great unthankfulness, and disobedience unto God; when a man denies himself, or his estate, or abilities to him that gave them, and is still Lord of us, and of whatsoever we have. 3. And discovers a distrustful heart, as questioning either God's Will, or Ability, to recompense his service, wherein we wrong God in an high degree who will be no man's debtor.  
It was no sooner spoken, but it was done, and that with speed: when God had spoken, the waters fled, they hasted away; as the Psalmist represents unto us, the effect of this Decree of God, Psal. 104.7. So his Word, that had created the waters, prevailed upon them, to carry them speedily to their places, and to settle them there. Whence.   

2. Observe, All the Creatures in the World, obey the voice of God.  
Observe. 2 SEe, Psal. 148.6.8. That prevailed upon the waters, to gather them together, into their Channels, Psal. 104.7, 8. and to shut them up there, Job. 37.8. as in Storehouses, Psal. 33.7. At it the earth melts, Psal. 46.6. And the foundation of it are discovered, Psal. 18.15. The Sun stays its course, and stands still, Josh. 10.13. Nay turns back again, 2 King. 20.11. The winds cease and are still, Matth. 8.27. Yea the hearts of the most rebellious stoop, and are calmed, and their rage is pacified, Gen. 31.29.  
Reason 1. Why should not that voice command them, which made them, at first; and limit their motions, which gave them their being.  
2. Otherwise it were impossible for God, to do all things, according to the counsel of his own Heart, and consequently to govern the world in righteousness, if he had made Creatures which he could not rule.  
Let all Creatures than tremble at his Power, whom the very winds and Seas obey, Matth. 8.27. Jer. 5.22. Whereof all the Monarches on the Earth, are not able to stay one wave or blast. And let all his Saints trust in him, even in the greatest extremities, with the Church, Psal. 46.2. That God who can command the Earth, the Seas, Winds, and Heavens, can still the tumults, and ragings of the people; nay of the most bloody Tyrants, Psal. 65.7. and will not fail to do it, for the good and safety of his Servants.  
The end why the waters were thus gathered together, and confined to their Channels; was especially that the dry land might appear, without which, there could not have been either food or habitation for men, or beasts, nor place for any herb, or plant to grow on: which quickly appeared, when God let lose the waters, and overwhelmed the Earth by them, in the general deluge. So the appearing of the dry land, and making it habitable, by the gathering together of the waters, was none of the least of God's Mercies. Whence,   

3. Observe, It is only Gods Powerful restraint of the Seas, and Waters, that makes the earth habitable for man and Beast.  
Observe. 3 THe Flood of Noah is a sufficient evidence of this Truth, which is likewise often manifested by smaller inundations since, which have deprived many people of their dwellings, and not a few of their lives.  
Let all men lay it to heart, and bless the Author of this great Mercy, when they look upon the firm foundation of their houses, the fruits of their grounds, the increase of their cattles; when they enjoy the Air to breath in, the dry ground to walk on, and the seas to trade in; and do their business there. And let men walk in fear before that Mighty God, who more easily might let lose the Sea, then keep it in, within those weak bounds that he hath set it, Jer. 5.22. and thereby choke all flesh in an instant.  
But it may be questioned, why God did not take away the waters, as well as he gathered them into their Channels; seeing the Earth had thereby been much enlarged. And it cannot be doubted but he had so done if he had found it good, either for his own Honour, or for the benefit of the Creature. Whence,   

4. Observe, Even the Huge and vast Seas are the Creatures of God, and ordained for special use unto Man.  
Observe. 4 FIrst to fill the hearts of men, with the fear of that great God, by beholding so vast, and mighty a Creature, ruled and ordered by his power, and kept within the bounds, which he hath appointed for it. 2. By observing, that by it way is made, to the discovering of the large Circuit of the Earth, which God hath given to the sons of Men for their habitation, with the variety of the Creature's several kinds, wherewith it is furnished; discovered only by Navigation, and unknown in a great part, in former ages, wherein that art was imperfect, whereby the world being in a great part unknown, was conceived to be much less useful for habitation, than we now find it to be. Secondly, for the use of man's life it is beneficial, 1. By furnishing them with more plentiful provision of food, by the infinite store, and variety of fishes that are bred therein. 2. By affording the means of intercourse, between Nation and Nation, and thereby, in some measure, uniting the far distant parts of the earth, and making way for the dispersing of those various commodities, in which some Countries abound, when others want them; so that by this means, all the fruits, which the earth produceth, are communicated to every part of it.    

VERSE 10.  
ANd God called the dry Land, Earth] The word Eretz in the Original, (to which our English, Earth, comes very near; and the Radical letters whereof, both the Latin, and some other Languages seem to retain) whether it be derived from Rutz, which signifies to Run; or [Ratsats] which is to wear, or press down (both which seem to point at either the Firmness of the Earth, which yields sure footing, to the Creatures that run and tread upon it: Or, at the Situation of it, which by its own weight is pressed down into the lowest place, the other Elements of Air and Fire (if there be any such) circuiting and being carried about it in a perpetual motion) comprehends the whole body of the dry land: so that it seems to be more general then (Tebel) which signifies only the habitable earth.  
Seas] Or, Waters; called Seas by a kind of Eminency, because all the waters, to speak of, are contained in the Seas. And God terms them Seas, in the Plural number, because that collection of waters hath many parts, and branches. This name of Sea, we find also given to Lakes: as the Lake of Genesaret, is also called the Sea of Galilee, Matth. 4.18. nay, to Solomon's huge brazen vessel, which he made for the Priests to wash themselves in, 1 King. 7.23.  
This separation of the Waters from the Earth, and the discovery of the dry land, by gathering them together into one place, God Looks upon and Approves as good, as he had done the Light before; and doth the rest of his works in particular afterwards, and all of them taken together, when he had ended them, vers. 31. Out of which particular view and approbation of every work apart, we may  

Observe, The goodness of every Creature of God, aught to be considered, and observed, in Particular.  
Observe. THe Earth, Seas, Air, Heaven, Sun, Moon, Stars, Fowls, Fishes, Beasts, Man, his Soul, his Body, and every Faculty of the one, and Part of the other, that we may be wholly swallowed up with admiration, and may cry out with the Psalmist, How manifold are thy Works, O Lord? in wisdom hast thou made them all, Psal. 104.24. Thus God having first given Job a view of the world in general, takes him (as it were) by the hand, and leads him to the Observation, and Consideration of divers Creatures in particular, Job 38. ver. 39, 40, & 41. Now if the Queen of Sheba were so much astonished, when she beheld, and took a particular surview of the order of Solomon's house, the meat at his Table, sitting of his servants, attendance of his Ministers, 1 King. 10.5. what impression ought the consideration of the infinite multitude, and various kinds of the Creatures, all supplied out of Gods own store, and directed, and ordered by his Wisdom, to make upon our hearts?    

VERSE 11.  
LEt the earth bring forth] He means Presently, as he doth in all the rest of his Commands, in his Chapter, (for God will not endure that the earth should be barren for a moment) and withal Constantly, not only for the present time, but for continuance, in all times to come. Now we know the earth yields nothing, but the Matter of the herbs and plants. The several forms and shapes of them, especially their life, is from God, who makes the grass to grow upon the Mountains, Psal. 104.14.  
Grass] Or, Tender grass; a name which some conceive signifies only such herbs as grow of themselves, without seed: and then we have here mentioned two sorts of herbs, some that spring up of themselves, and others that grow of seed which is sown.  
Herb yielding seed] By which, when it decays itself, yet the Kind of it might be renewed and continued, those are herbs that spring not of themselves, but grow only out of seed; otherwise there is neither herb, nor plant, but either bears some seed, or hath at least a propagative root, which is instead of seed by which it is or may be increased and multiplied in the kind thereof, as experience shows.  
And fruit Trees] And all trees have some fruit, or something answerable to it, by which they propagate themselves; as appears in those that seem least fruitful, as Elms, Populars, and the like. Some think that poisonous herbs, and briers, and thorns, were not within the compass of this Decree, but were the effects of God's curse on the earth, for man's sin, Gen. 3.18. Although others, more probably, conceive, that even all these were created at the first, and became hurtful only by the curse of God upon man for sin; as it happened in beasts, which were all made in the beginning, but for man's sin, of useful and profitable servants, divers of them were made untractable and dangerous enemies.  
After his kind] That is, according to the nature of the plant on which it grows. A matter worth our admiration, that Trees and Herbs should produce (as we see they do) every one of them their proper seed, nothing like unto the plant itself, on which it grows, and yet infallibly, out of itself produceth such another body, of an herb, or plant, as itself grew upon.  
Whose seed is in itself] Not received from another, as it is usual in Animals, which are propagated by the mixture of sexes, whereof one receives seed from the other, as we see by experience.  
And it was so] Not only at present (for the earth was presently clothed with all variety of herbs, and plants) but continues so, until this day, according to the same Ordinance and Decree of God, and shall do to the world's end.   

VERSE 12.  
ANd the Earth brought forth] Every particular, in the Event, answers the Decree in every point; wherein the admirable and unchangeable order that God hath set in nature, offers itself to our consideration. First, that all herbs and plants, having the matter of their nourishment, and being produced by the same Earth, and cherished by the influence of the same Heavens, yet grow up into several forms, having their natures and kinds, still distinct one from another, every several kind answerable to itself in every one of the individuals. Secondly, all of them grow to perfection, and continue the way of their propagation in the same uniform course, first the blade, than the ear, and at last the full and ripe corn in the ear, Mark 4.28. The seed falls into the ground, and shoots up into a tender grass; that grows into a stronger stem, and sends forth in some a flower, in others another form; under the flower comes and ripens the seed again, the same in form and nature with that from which it sprung at first. That this distinction between the several kinds of creatures, all produced by the same common causes, and the Identity of every kind, and agreableness thereto of every individual in that kind, through so many variations into several shapes and forms, till it come to perfection, should be constantly and unchangeably preserved, can come to pass by no other means; but by the unchangeble law which God hath set in nature, by which he gives to every seed his own body as it pleaseth him, 1 Cor. 15.38. And to every plant and herb his own seed, so that men gather not grapes of thorns, nor figs of thistles, as our Saviour speaks, Luke 6.44.  
In the order of this decree, for the production of herbs, and plants, it is observable, that all these are Created before the Sun, or any other of those Celestial bodies, by the influence whereof they are now cherished; without which either they spring not at all, or at least come to no perfection, that we may know them to be the effects of God's Power, and not of any natural cause: and were produced before the beasts, or Man, that were to be sustained by them, to manifest God's Providence; who fails not to make provision for all his Creatures, which he foresees, and takes care to supply even before they need; nay before they have any being at all.  
Upon this ground, that herbs, and plants, were produced in their full ripeness, some conclude that the world was created in the Autumn, when all things in the course of nature, come to their full growth and ripeness. An argument that might be easily answered, since God must be acknowledged, in their first Creation, to do all things Miraculously: and therefore did not bind himself to observe the course of nature at all, in that work (as appears in the Creation of the man and woman, not Infants, but of full growth; in the first moment of their Creation) and to regard as little, the time of ripening herbs, and plants, as he did the causes that should produce them. In the time of producing those herbs, and plants, that as soon as the Earth was dried, that is, was fit to receive them; he stored it with such great variety, of so many useful Creatures, and gave it that fruitfulness to produce them, for time to come; We may,  

1. Observe. God will have nothing barren and unprofitable.  
Observe. 1 NOt the Earth, which receiving the first and the later rain, he ordained to bring forth herbs to them that dress it, Heb. 6.7. Not the herbs, or plants: which all of them yield their seed and fruits; Not the beasts, Fishes or Fowls, which are fruitful in propagation, useful by their labours, and serviceable for food, and clothing: Not the clouds which empty themselves upon the Earth, Eccl. 11.3. Not the Sun, Moon, and other Celestial bodies, which by their light, and influence, cherish all things here below.  
Reason 1. It is the end for which all things were made, that they might support one another, by their fruitfulness, and service.  
2. God thereby testifies his overflowing bounty, and goodness, by the fruitfulness and usefulness of all the works of his hands.  
Let not men then for shame, be barren, either in any duties of obedience unto God, or services of love to men; but be fruitful both ways, nay filled with fruits, Phil. 1.11. Always bringing them forth in their season, and abounding more therein even to their old age, Psal. 92.14. and increasing therein, Rev. 2.19. As being, 1. ordained by God more especially thereunto, Joh. 15.16. 2. Having all needful helps to that end, not only outward, as the word and Sacraments falling on us, like the first and latter rain, Hebr. 6.7. To which the word is resembled, Isa. 55.10, 11. Or generally by the influence of God's fructifying Power, by which he blesseth the springing of all things, Psal. 65.10, 11. But particularly, and inwardly the assistance of his Holy Spirits which is able to work in us both to will, and to do. 3. Having our fruits ordained to a more excellent end, both God's Glory, Joh. 15.8. and the furthering of our own account, Phil. 4.17. Wherefore we are justly threatened with the greater plague if we remain barren and unfruitful, Matth. 3.10. Heb. 6.8. The means to be used to make us fruitful, are 1. to be engrafted into Christ, Joh. 15, 2.2. To live under the continual dropping of the clouds, that is the Ministry of the Word. 3. To be often purging and cleansing of our hearts, whence are the issues of life, Pro. 4.23. and all our actions, whether good or evil, Mark. 7.21, 22.  
The Order observed by God, in producing the herbs and plants, ministers unto us matter worthy our meditation. 1. That they were created before the causes, by which they are now, according to the course of nature, ordinarily produced: which make manifest the Power of God, that can effect what he will without means, Numb. 11 23. [See the observation before upon verse 3.] 2. That God made provision, for the sustaining of Man, and Beasts before he created them; wherein he discourses his provident care of his Creatures, in providing for them before hand. But the Observation to be drawn from thence we shall defer till we come to verse 26.] In describing the Creation of the herbs and plants, Moses lays before us first the Author by whom; and then the time When, they were produced out of the Earth by his Command: he bade the earth bring forth, and it did so. Whence,   

2. Observe, Even the Herbs, and Plants of the Earth, are God's Creatures.  
Observe. 2 PSalm. 104.14.16. Not only Jonahs' Gourd, which was prepared by God extraordinarily, but even the Corn which the Earth produceth by humane Culture, God is said to prepare, Psal. 65.9. To which, as unto all the rest, he gives a body as it pleaseth him: yea, and clothing too, unto the very grass of the field, Matth. 6.29.30.  
Let us then take notice of God's Work, in all the fruits of the Earth, observing in them 1. the infinite variety of them, according to their several kinds. 2. Their beautiful shape and proportions, exquisite tastes, and delightfulness of many of them. 3. The strange variety of several forms, through which they pass, before they come to their full perfection, from small seeds to tender herbs: from thence to stronger stems, divided many times into several branches, Covered with leaves, and after that garnished with flowers: and lastly yielding such seeds as themselves sprang from at the first. 4. Take notice of their life, by which they grow and increase, which all the Potentates in the World cannot give, nor any Art of man imitate, Let all these considerations, strike into all men's hearts an awful apprehension, and admiration of God's wonderful Wisdom, and Power, that our mouths may be filled with his praise. And let it bring us all, to an acknowledgement of God's infinite Mercy, and Justice, in bestowing, or taking away those useful Creatures; without which we cannot subsist, that we may receive them as a gift from God's Hand, with all thankfulness; and use them with all moderation, and sobriety, unto the Glory of his Name, who both made them, and bestowed them upon us.  
These plants and herbs God commands to spring out of the Earth, which yields them the substance of that Body, which they have, and nourishment by which they are maintained: Whence,   

3. Observe, The substance of all Trees and Plants is from the Earth  
Observe. 3 GOd brings food out of the earth, saith the Prophet David, Psal. 14.104. and our Saviour himself tells us that the earth brings forth fruit out of herself, Mark. 4.28.  
Let us then behold, and admire the wonderful power of that God, who out of the same mass of the Earth, is able to produce such infinite variety of Creatures, so far different one from another, in Shape, Nature, and Use; so many comely proportions, out of such a rude lump, so many various Smells, and Tastes, out of that which of itself hath neither Taste, nor Sent at all: Nay, life itself, out of that which is wholly without life; as the Earth is, which notwithstanding yieldeth such variety of sundry sorts of living Herbs, and Plants, which may occasion us farther to   

4. Observe, God can, and usually doth, draw Life out of Death itself.  
Observe. 4 THis he manifested, That he was able to do in that vision of the Dry bones, representing the state of his own people, Ezek. 37.10. This he doth in the whole course of nature: All seeds die before they be quickened, as the Apostle tells us, 1 Cor. 15.36. Yea, our own bodies are nourished by dead food, and receive Life and strength thereby.  
Reason 1. God can do it, who is the Life, and hath Life both In and Of Himself, Joh. 5.26. and therefore can quicken the dead, vers. 21.  
2. And it is fit he should do it for his own honour, that he may be the more wonderful, and admired of all men in all his ways and works.  
Let it strengthen our faith, when in our own judgement we seem to be in a dead condition, as feeling in ourselves, no power of Grace, no Life: the Spirit of God that quickened us when we were dead in trespasses and sins, Ephes. 2.1. both can and will certainly recover us out of that seeming deadness of our hearts: that sickness is but like unto Lazarus his short death, only for Gods further glory, joh. 11.4. And let it encourage us to expect the resurrection of our bodies, with holy Job, Chap. 19.26. by the power of him that quickeneth the dead, Rom. 4.17. whereof the ordinary course of natural effects, give evident testimony, as the Apostle proves at large, 1 Cor. 15.  
We see besides, that God takes further order, that these herbs and plants should every one of them have seed in itself, by which, though they perish daily, yet the Kind's of every one of them might be preserved, lest the Creatures should in time be utterly destroyed: Whence,   

5. Observe, God provides for all his Creatures, that though they decay daily, yet they shall not wholly perish.  
Observe. 5 ALl Creatures that are nourished waste every moment, but God hath provided them food by which they are repaired, and kept alive; and when they die and perish in their own bodies, yet he hath ordained that by propagation they should be renewed in their kinds, Psal. 104.30.  
This continual decay and change, God hath in his Wisdom decreed,  
1. To show his own unchangeable continuance by the mutability of the Creature, Heb. 1.11, 12.  
2. To quicken us to a longing desire after heaven where all things are durable and constant; whereas here below they are subject to change every moment. He hath likewise decreed the renewing of the face of the Earth: Partly to show himself a faithful Creator: And partly, to preserve his own works to be monuments of his Goodness, Wisdom, and Power.  
Let God's example teach us, to extend our care, to make provision for Posterity, not only in our own Children, in whom every man desires to continue his name; and in furnishing our own store with continual supplies, (although God is pleased to make use of such private respects, for the preservation of Community) but in General, to provide for posterity, that is to come after: that we may leave all things, and deliver them over, into the hand of succeeding ages, in as good estate as we found them; since we cannot but acknowledge, that God hath, as it were, put his stock into our hands, not to waste and consume it, but to manage it discreetly, for our own use, and necessary preservation, and to deliver it over to our Successors, for the same end.  
God, we see, not only provides for the perpetuation of the Creature, by successive Propagation; but besides, that the nature of every Creature might continue the same, without change, taketh order, that the Seed of every plant may be according to the kind of the plant that yields it. Whence,   

6. Observe, Fruits ought to do, and certainly Will, resemble the Nature of the Stock of which they come.  
Observe. 6 EIther Good or Evil, according to the Tree, or plants, on which they grow, Matth. 12.33. so that men gather not grapes of thorns, nor figs of thistles, Matth. 7.16. And this seems to be thus ordered by the Wisdom of God; 1. For our sakes, that we might more fully, and perfectly know the kinds and natures of things, which are manifested by the fruits which they produce: And, 2. for the manifesting of his Truth, who desires that every thing should appear as it is, seeing He himself is as He appears.  
1. Let good men than endeavour to show forth the renewing of their nature, by the works of the Spirit, and not of the flesh, that men may know and approve of them by their fruits, and for them glorific God, Matth. 5.16. lest they otherwise dishonour God, scandalise Religion, and corrupt others by their ill examples, which men readily take up, when they have the countenance of any godly man's failing, to cloak the evils of their ways.  
2. Let all men abhor all hypocrisy, 1. As being in itself unnatural. 2. Extremely dishonourable both to God and to Religion. 3. Dangerous to others, when they are graves that appear not, Luk. 11.44. 4. Damnable to ourselves, seeing we cannot be hid from him that seethe in secret, and knows our thoughts afar off, Psal. 139.2. or left unpunished by him, who being a God of Truth, must necessarily pour out his wrath upon all false dissemblers.    

VERSE. 14.  
LEt there be Lights in the Firmament] They that conceive, that the Sun, Moon, and Stars were made the First day, because otherwise there could have been no distinction of Day and Night, as we see there was; and thereupon conceive, that in these verses, there is related only the fixing of them to their places, it seems never well considered the letter of the Text. For Moses doth not say here, Let the Lights be in the Firmament, as pointing at the disposing of that which was before; but, Let Lights be, as Creating now that which was not at all. Again, there is something more considerable in this expression, which differs from the decree of Creating herbs and plants. There God saith, Let the Earth bring forth, which words import a fructifying power given to the Earth, to bring them forth both at present, and for continuance. Here he saith only, Let there be Lights; not, Let the heaven bring forth Lights, seeing there needed no new generation of Lights, which are not subject to Corruption.  
Lights] The word must be taken in an Active signification, implying, that they were not only to have, but to g●● Light. It must be chief understood of the Sun, which hath Light in itself, and diffuseth unto the Moon and Stars the most part of that Light which they have and convey unto the earth.  
In the Firmament] The place where these Lights were fixed; whether it be the Air, or in some higher and purer Celestial bodies, that carry them about the world, let Philosophers determine; only we see that God hath placed them far above us, as Ornaments of his Throne, as well to show forth his Majesty, as withal that they might the more conveniently cast their Light, and Influence, over all parts of the world. It may be besides, to manifest that light comes only from heaven, & from the Father of Lights, without whom the world must needs abide in darkness. Besides all this, the heavens are most agreeable to the nature of these Lights. And lastly, by their moving about the world at so great a distance, they help to discover the  Circuit of the Heavens, which could by no other means be found out.  
To divide the day] To limit or set out the bounds of the Civil day, which is the space of the motion of the Sun above our Horizon, during which time the Light which the Sun casts upon the Earth continues with us, as by the absence thereof the Light ceasing, when the Sun being under our Horizon, the darkness of the night succeedeth, and so Day and Night are divided or distiuguished one from the other, by the motion of the Sun, although it be here attributed to the light Indefinitely. Now God had before, divided the Day and the Night, but that was done by an extraordinary means; which hence forward is ordained to be done by the constant and regular motion of the Sun. So that we have here no new division of the Night, and Day, but only the giving and ordaining of a new rule, and means of settling what God had ordained before.  
For signs] Of natural effects which they produce, as of Rain, Cold, Heat, Winds, and the like. Nay, perhaps of some remarkable mutations in humane affairs, which God foreseeing, and fore-ordaining in the Course of his Providence, may give intimation thereof by Eclipses, and unusual conjunctions of Celestial bodies, appointed by the same providence, to fall out in an Ordinary course of their Natural motions, but yet at such time as they may concur with such events, though they be not caused by them. As we use to set our Alarms to go at such a set hour, (although the wheels that move them, be regulated by the poises, that keep them going) that thereby we may be put in mind of some set time when we would have business undertaken or dispatched.  
Seasons] The word is usually taken for opportunities of doing things, and signifies here the different estate, and disposition of the times of the year, which offer men opportunities of Planting, Ploughing, Sowing, Reaping, and the like, which we know long before, by observing the motion of these Lights.  
And for days] That is, for computing and accounting times by days, months, and years, which all Nations from the beginning of the World, have, and do calculate, according to the Revolutions of the motions of the Sun, and Moon, and Stars.  
In this description of the Creation of these heavenly Lights, the Sun, Moon, and Stars, Moses sets before us,  
1. The Decree; 

1. What should be made.  
2. Where they should be placed, In the Firmament of Heaven,  
3. To what Uses they were to serve. 

1. To stint men's labours by distinguishing the day serving for labour, from the night, wherein thy are to rest.  
2. For the directing of men's employments, by pointing out fit seasons for them.  
3. To rectify men's accounts, of the times of things past, and to come.  
4. To further men's labours, by giving Light to direct them in all their works, and Influence to prosper many of them.      
2. The Execution of the the Decree is, 1. pointed at in general, ver. 15.2. described more particularly, ver. 16, 17, 18.  
Thus we see whence those glorious Creatures, the Sun, Moon, and Stars, which men (and that worthily) behold with so much Delight, and Admiration, had their first beginning, they were neither Eternal, nor, of themselves; we see here, When, and by Whose Power they were Created. Whence we may,  

1. Observe, The Sun, Moon, and Stars, and no gods, but God's Creatures.  
Observe. 1 HE made all the host of heaven by his Word, Psal. 33.6. Those great lights, Psal. 136.8, 9 & Jer. 31.35. so that they are truly the work of his fingers, Psal. 8.3. and are still his servants, Psal. 119.91. observing the order that he hath set them, Psal. 104.19.  
1. Honour them not as gods, as some have done, and that not only the Heathen, but even amongst Gods own people, both Princes, as wicked Manasseh, 2 Chron. 33.3. and the whole body of the State, Jer. 44. that it is no marvel though God so precisely forbidden it, to his own people, Deut. 4.19. An evil, that men are so prone unto by nature, that though they fall not into that gross evil of adoring them, yet by depending more upon their Influence, then upon God's providence, they ascribe that unto them, that is peculiar to God alone.  
2. Honour God in and by them, with David, Psal. 8.1. standing amazed at his glory, who inhabiteth the light which no man can approach unto, 1 Tim. 6.16. seeing we are not able to behold the brightness of the Sun, which is but a shadow of it, without the dazzeling of our eyes; no marvel then, if the Angels themselves, that stand in his presence, cover their faces, as being not able to behold his glory, Isa. 6.2. To this if we add Gods wonderful Power, by which he guides them in their courses, stays them, or brings them back at his pleasure, Josh. 10.13. 2 King. 20.11. and by their Influence makes them serviceable, to cherish and bring forwards the fruits of the Earth, it cannot but fill our hearts with the admiration of his greatness, and glory, and fill our mouths with his praises, that hath prepared such glorious Creatures to do us service.  
Before the Creation of the Sun, the Light was in the World, and appeared in the day time, although we know not in what body it was carried; but, now the Sun was made for that service, God hath planted it in the body thereof, and by it conveys it unto, and carries it round about the world. Whence,   

2. Observe, When God hath prepared and affords means, he doth ordinarily perform and convey all things by Means.  
THus he brings forth Herbs and Plants, by the seed of them makes the ground fruitful, but by man's labour, Prov. 12.11. though he can do it, as well without it, as he did in the Land of Israel, in the seventh year: And strengthens man's heart, by his food, though man lives not by bread, but by every word that proceedeth out of God's Mouth, Deut. 8.3. As appeared in the examples of Moses, Elijah, and Christ. And this he doth 1. To humble us, by making us to stoop to the means, whereas in the state of Glory, he shall convey all unto us, without means. 2. To manifest his Wisdom in making the means, though weak in themselves, useful, and effectual. 3. To unite the Creatures in love one to another, and to move us to take care of them, when we find them so useful by daily experience.  
Let all men than make use of such means, as God offers unto them, but yet in a right way; 1. In obedience to the Will of God, and in submission to his Ordinance. 2. As depending still upon God, for the issue and success, making use of them only as instruments in his hand, who works In, and By them, according to his good pleasure, still praying for and expecting success, in the use of them, by his blessing only, 3. Ascribing the success, and effects by means, unto him alone with thankfulness; who hath given, both the means themselves, and that efficacy unto, him by which they work for our good.  
The place, which is assigned to these Lights, is the Firmament of Heaven. So that God, not only gives them their Nature, but withal assigns unto them their place, where they shall be: and besides, limits them their use, they must be What, Where, and for What service he appoints them. Whence,   

3. Observe, The Places, and Uses of all Creatures, as well as their Being, are assigned unto them by God himself.  
Observe. 1 OF the Elements, we see the Earth is set lowermost, as the foundation of all the rest, Job. 38.4.6: The Sea kept, and penned up within the Channels, which God prepared for it, Jer. 5.22. Psal. 104. The Air above them both, and the Heavens higher than all, The Stars and Planets placed in the Firmament, the Birds and Beasts upon the Earth, The Fishes in the Sea, and all by God's appointment. Who as he hath disposed them in their places: so he hath appointed, and limited them their uses: Giving the Stars for Light and influence, the Air for Breath, the Earth for habitation, the Seas for Navigation, the herbs and plants for food and medicine, Beasts and fowls for Labour, Nourishment, and clothing: and amongst them the Horse for the saddle, the Ox for the plough, the Ass for burdens, and the like in many others. And amongst men some for one kind of employment, and others for another.  
Reason 1. That he might manifest, both his Sovereignty, and Wisdom in ordering and disposing, as he did his Power in creating all things.  
2. That he might establish a settled order amongst the Creatures, which without it, must necessarily be in confusion; and which without assignment of them to their stations and employments, by God himself, were impossible to be preserved.  
Let the disposition of all Creatures, by the Will and Decree of God, direct us both in the disposing of our dwellings, and making use of any Creature for our service. Let it be our care to abide in the places, and exercise ourselves in the employments unto which God in his Providence hath assigned us. He set the bounds of the people, Deut. 32.8. And called them to their employments as Moses, and Aaron, Bezaleel, Aholiab, David, and others, either by his own immediate call, as Moses, Amos, Chap. 7.14. Or by the Ministry of men, furnishing them diversely, with proportionable abilities, to their implyoments, 1 Cor. 12.8. Let man abide then in the same calling, wherein he was called, 1 Cor. 7.20. 1. To testify his obedience to the Will of God. 2. At that which God in his Wisdom knows to be every way best, both for himself and others. 3. As being assured, that in the way that God hath set him, his prospering hand will not fail to be with him, both to assist, and give effect to his endeavours, and to protect him in his way, and to reward his Obedience. Besides it may direct us in the use of the Creature, to apply them to those ends, for which they were ordained; abhorring the vanity, and folly of those, that turn the Natural use of them, unto that which is against Nature, Rom. 1.26.  
Now when we consider the uses and services unto which these Creatures are designed by God and reflect upon their places, and great glory wherewith God hath clothed them. We may.   

4. Observe, All sorts of Creatures, though never so high, and glorious, are ordained by God for Use, and Service.  
Observe. 4 NOt only those glorious Creatures, which God hath made useful and serviceable to the whole Earth, and divided to all Nations, Deut. 4, 19 But even the glorious Angels themselves, who though they excel in strength; yet do his Commandments, Psal. 103.20. in the service of the Elect, as he hath appointed, Heb. 11.14. This order the Lord hath established to continue amongst all his Creatures, to the world's end: when God shall be all in all, 1 Cor. 15.28. and then, and not before, the service of the Creature shall cease, Rev. 22.23.  
Let all men of what rank, or condition soever they be, apply themselves to be serviceable in one employment or other, for the good of others, Gal. 5.13. Stooping even to those of the lower sort, Rom. 12.16. As being by God ordained thereunto. Mark. 10.44.2. And most honoured thereby; seeing the perfection of every creature in this present world, is, the Use of it for service. 3. And bound thereunto by that love, which we are bound to owe unto all men. 4, And knowing that, for such services, we have an assured reward laid up for us in heaven, Eph. 6.8. And lastly having Christ himself for our Precedent, who came not to be served, but to serve, Matth. 20.28. though he were Lord of all, Phil. 2.6.7.  
The first use of those lights, was to distinguish the day, from the night: and to set the limits unto them both, which is indeed performed by the Sun, as we know. Whence,   

5. Observe. Distinction between the day, and night, though it proceed from a cause in Nature; yet is an Ordinance established by God.  
Observe. 5 HE makes the darkness and it is night, Psalm. 104.20. So that both day and night are his, Psal. 74.16. who hath appointed unto them their periods, and natural succession. And that to set bounds unto men's labour, which would if they were continued without intermission, soon waste men's bodies and spirits. 2. In divers parts of the Earth to temperate the Air, which is inflamed there, by the extreme heat of the Sun. 3. To make way for the falling of those sweet and comfortable dews, by which the Earth; especially in those hot countries, is much refreshed. 4. And to manifest by experience, the comfortableness of the Light, by interrupting and cutting it off daily by the darkness of the night; and so discovering the comfortableness of the presence of that glorious Creature, by the terrors occasioned by the absence thereof.  
Let no man in Use confound those things, which God hath severed in nature, by turning day into night, and night into day, shutting, and closing their eyes against the Light of the day, by unseasonable sleeping, and opening them to the darkness of the night: using the day for their rest, and the night for their sports and pastimes, surfeiting and drunkenness, chambering and wantonness: a Custom, though sometimes countenanced by great examples; yet in true estimation preposterous, and every way unprofitable; and commonly by experience found to be as much prejudicial to health, as it is undoubtedly cross to Nature.  
The next use of these Lights is to be for signs, or Indications of events, which are to follow, as natural causes, are Prognostickes oftentimes, of their effects to ensue; now seeing God hath among therest, appointed them for this end, we by warrant may,   

6. Observe. It is not unlawful by the Stars, and Planets, to guess at some events that are to follow.  
Observe. 6 WHether certain, and infallible, as Summer and Winter, which God himself hath promised shall never cease, Gen. 8.22. And which we constantly, and upon good ground expect, according to the Revolutions of those heavenly bodies: or probably only, as Heat, Cold, Rain, Drout, whereof there may be some sleight guesses by the conjunction of those Celestial bodies, but more probable conjectures, when the effects themselves begin to appear, as rain in the sky, which is lowering red; which our Saviour himself allows to be a sign of Rain, presently to follow, Math, 16.3. Only we must take heed, that we ground no more but conjecture, upon such signs as these. Nay beyond all this (as we have already intimated) although these general Causes, work very uncertainly upon things here below; yet the conjunctions of the Planets, especially in Eclipses, though they point not out the particular events to follow, in the Persons, Places, Times, Measure and Manner thereof, yet they may not unprofitably stir us up to the expectation of some observable events to ensue, which experience shows us to fall out accordingly sometimes.  
Let no man, upon this ground, undertake by the observation of those Celestial bodies, to guess at the knowledge of such future events, as they were never appointed for, neither in their own Nature can foreshow; as, the disposition of men's minds, success of their affairs; Length of their lives, kinds of their death, Mutations and Periods of Kingdoms and Cities, and the like Curiosities, which are condemned by God, Isa. 47.13. and unprofitable to men to busy their heads about; seeing Constellations have their operations in such events only as general causes, which effect nothing farther than they are seconded by the more immediate working of particular causes. 2. The nature of many of them, is rather guessed at, than distinctly known; and consequently, our guess at their operations must needs be very uncertain. 3. If their Nature could be fully known, yet the Impediments of their Operations: partly, by the frequent failing of Particular and Immediate causes; and partly, by the different disposition of the Subjects on which they work, are so many, that the effect hath an exceeding uncertain dependence on them, which the frequent failings of the predictions grounded thereupon, doth evidently discover  
A Third Use of these Lights, and Celestial bodies, is for the determining of Seasons, by which the labours of men, and their affairs are directed. Thus we see what a stroke God hath, by the Influence of these heavenly bodies, on things below, in all the affairs of men. Whence,   

7. Observe, All, especially the chief of the affairs of men, are ordered and directed by God himself from heaven.  
FAring and Harvest have their dependence on the Spring, Summer, and Autumn included under the names of Summer and Wanter, Gen. 8.22. all of them appointed by God, in their seasons, by the Motions of the Celestial bodies. The light of the day sets men on work, Psal. 104.23. then comes the Night, when no man can work, Joh. 9.4. Fair weather invites men to labour abroad; the Snow and Rain seal up their hands, Job 37.7. and confine them to their houses. Nay, much more is the success, and prospering of all men's labours from heaven. From thence they are prospered, Deut. 28.12. Mal. 3.10. or blasted, Deut. 28.23, 24. Hag. 1.10. So that Good, and Evil are dispensed, as it were out of his storehouse, that men may know his work, Job 37.7.  
Let all men than have their dependence upon God, who only Ruleth and disposeth of the Heavens, Stars, yea, of the Clouds, that let down the rain on the Earth, which are turned about by his counsel, to do whatsoever he commands, whether in Mercy, or Judgement, Job 37.12, 13. He must hear the Heavens, and the Heavens the Earth, and the Earth the Corn and Wine, Hos. 2.22. Let us then pray to him, 1 King. 8.35. as Elijah did, 1 King. 18.42. Fear him. Jer. 5.22. and behold his Metcy, or Judgement, in all these dispensations, Job 37.13. that our hearts may be sometimes quickened to thankfulness, and at other times be humbled before him.  
The last Use of the Lights, is for days, and years, that is, for Computation of Times; without which, neither could we well, either give directions for things to come, nor take account of things past, without such a means of computing Times, which must needs cause great Confusion in all men's affairs. So that amongst divers blessings which we enjoy from God; this rule for the computation of Times, is not to be accounted the least.    

VERSE 15.  
TO give light] And not only to have it in themselves. Now under this name of Light is included that secret and effectual Influence, which those Celestial bodies cast out with their Light, upon things here below, to make all things fruitful, and to cherish the Creatures.  
Upon the Earth] Which hath neither light, nor life in itself, but that which it borrows from above. It is not amongst the least of God's Wonders, that these Celestial bodies should cast out their light and influence at such an incredible distance, as we shall see anon. Now this Light and Influence, which they convey unto the Earth; although it be especially serviceable to men, yet we find by experience to be a singular benefit to the rest of the Creatures, or at least to the most of them. We cannot but take notice, that this Light which God hath now planted in the Sun, was notwithstanding Created before it, that it might be the more evident, that it is not so much a quality, flowing from the Nature of the Creature, as planted in it by the Creator, who could as well have continued it without the Sun, as he Created it before the Sun. Whence,  

1. Observe, The Excellencies of the Creatures, are not of themselves; but are bestowed on them by Him that made them.  
Observe. 5 THe beauty of the flowers, Matth. 6.30. the feathers of the Ostrich, and Peacock, Job 39.13. Strength and Courage of the Horse, verse 21, 22. and divers others: Much more the wisdom of men, which God hath put into the inward parts, Job 38.36. Most of all their spiritual gifts, Rom. 12.8. 1 Cor. 12.8, 11. So that all Creatures are comely, or graceful, by his beauty, as himself speaks of the Church, Ezek. 16.14.  
Reason 1. Because, Excellencies and Perfections are Originally in God; and therefore, wheresoever else they be found, they must come by dispensation from him, according to his William.  
2. That the honour of all might return to him alone, who bestows all, by which any Creature excels, according to his own good pleasure.  
Let all men than acknowledge all their abilities to that God that gives them: 1. Seeking all at his hand, who bestows freely, Jam. 1.5. 2. Enjoying them without Pride, or lifting up ourselves above others, always remembering, that we have nothing, but what we have received, 1 Cor. 4.7. 3. Giving thanks always unto Him for his free mercy, in bestowing that on us, according to his good pleasure, which he hath withheld from others, Eph. 1.3, 4. Job 35.10, 11. 4. And using whatsoever we have received, to his glory, as being his own, 1 Cor. 6.20. and bestowed on us, that he might be honoured by them, lest he take away that which we abuse, Matth. 13.12. As he did Nebuchadnezzar's understanding, when he was lifted up in the pride of his heart, Dan. 4.31, 33.  
What it was that carried the Light about the World before the Sun was made, is uncertain; only this is evident, that when God had created the body of the Sun, and made it fit for that use, he planted the Light therein; and then that other means ceased, whatsoever it was: So that we may,   

2. Observe, Wheresoever God provides Ordinary Means, there he usually takes awry those which are Extraordinary.  
Observe. 2 WHen his people had Corn in Canaan, than the Mannah from heaven ceased, Josh. 5.12. And when once they had a King, than God forbore to raise them up extraordinary Judges, as he had done before, Judg. 2.16. The widow of Zarephath's meal and oil, shall multiply and last no longer, than till God send rain on the earth, 1 King. 17.14. And Apostles, Miracles, and the gift of Tongues, and Prophesying, are now taken away since the Government and Ministry of the Church is settled in an ordinary course.  
Reason 1. Because God makes nothing in vain, and consequently must needs take away that whereof there is no farther use.  
2. Lest otherwise Ordinary means should be despised, if those which were extraordinary should still continue.  
Let no man expect, or depend upon Extraordinary Means, when God supplies us with those that are Ordinary. If we have Moses and the Prophets, let us not look for a Messenger from the dead, Luke 16.29. Look not for Grace by a Miraculous Influence of the Spirit from heaven, when God offers us a supply of it by the Ministry of the Word, in an Ordinary way. No man expects to be supported forty days without food, when he hath in his house sufficient provision of food to sustain him, Seeing it is neither Means Ordinary, nor Extraordinary, that produce the effect, but God alone that worketh by and in them, or without them at his pleasure, doing All in All, 1 Cor. 3.7. Who by providing us Ordinary Means, not only directs us to the use of them; but besides, to expect his blessing on them, as being his own Ordinances, which he never gives us in vain.  
Now though the Sun be wonderfully adorned, and made glorious, by the Light that is planted in it, above all other Creatures, that are visible; yet we see here, that it hath this light given it by God, not for itself, but for the use, and service of the world below, and of the Creatures therein. Whence,   

3. Observe, The Light, which God bestows upon the Creature, he gives for the use of Others, as well as for those that Receive it.  
Observe. 3 AS, he gave Wisdom to Aholiah, and Bezaleel, but it was to enable them to perform the work about building the Tabernacle; a Spirit of Government to the Seventy Elders, to rule the people, Numb. 11.17. and to Solomon, to judge the people at all times, as he desired it for that end, 1 King. 3.9. And for the same end he bestows all graces upon men, 1 Cor. 12.9. and abilities upon other Creatures; Fruitfulness on the ground, to furnish men, and beasts with food; healing properties on herbs and plants, and the like.  
Reason 1. That no man might esteem that to be his own, wherein other men have an interest as well as himself.  
2. That the benefit of any good, might be doubled to the owner, who by employing it to the good of others, shall find the benefit received by them put to his account hereafter, and considered in his reward.  
Let every man improve that Talon, which he hath received, for the good of those for whom he hath received it: Abilities of body, to labour for the good of others, as well as for his own, Ephes. 4.28. Wealth to relieve other men's necessities, 2 Cor. 8.13, 14. Knowledge, to instruct and build them up, Col. 3.16. Duties of holiness, to provoke others to imitation, by our example, 1 Pet. 3.1, 2. And all Graces, to Admonish, Exhort, Reprove, and Comfort, Luke 22.32. 2 Cor. 1.4. Heb. 1.13. As, 1. Being members one of another, by consequence every member of the body, may justly challenge an interest in whatsoever any part enjoys. 2. Whatsoever we receive, is given to that end, that thereby we might be useful and serviceable one to another: of our faithfulness or failing wherein, we must at the last come to account before him, that bestowed what we have 3. Our faithful employing what we have received, for that end, invites God to trust us with more. See Matth. 13.12. & 25.29.  
It hath been noted, that it was not the least of God's Wonders, that these Planets cast their influence upon the Earth, at the distance of so many millions of miles, so that the wide space between heaven and earth, hinders neither their light nor influence, upon the Creatures of this lower world. Whence,   

4. Observe, No distance can hinder us of the fruits, and effects of God's Care, and Providence over us for our good.  
Observe. 4 THough Gods Throne be in heaven, yet his eyelids behold the Children of men, Psal. 11.4. and he looks on things below, Psal. 113.5, 6. And that not with a regardless eye, but he takes care for them, 1 Pet, 5: 7. Even for bruit beasts; 1 Cor. 9.9. and supplies the wants, and satisfies the desire of every living thing, Psal. 145.16. which he can the more easily do, because there is no distance between God, and the Creature, Act. 17.27, who fills heaven and earth, jer. 23: 24. Psal. 139: 8.10. though we discern him not, joh. 23.8.9. The distance is between us and the Creature, whose power and Virtue God can yet easily convey unto us, seeing they work in his might, who is present with us every where, and at all times.  
Let no man's heart fail him, because God seems to us sometimes to be far off, so that some are ready to complain, that he hath forsaken the Earth, Ezech. 8.12. Yea even the godly sometimes complain, that he is far off, Psal. 22. But that is their folly; Abraham indeed may be ignorant of his posterity, Isa. 63, 16. and distance of place may deprive us of the help even of our own parents; but the Lord is a present help in time of need, Psal. 46.1. Whose eyes are upon the righteous, and his ears open to their Cry, Psal. 34.15. They are graven upon the Palnis of his hands, Isa. 49.16. And he is near that justifies them, Isa. 15.8. Yea the everlasting arms are underneath them, Deut. 33.27. that they shall not utterly be cast down though they fall, Psal. 37.24. This meditation may be sufficient to quiet all our hearts.  
2. Let not distance, either in place or Condition, hinder our dedesires or endeavours of furthering other men's good. Let none take up Nabals' exception, They be strangers, I know not whence they are, 1 Sam. 25.11. Sure if we understood ourselves aright, our distance one from another is not so great, as we conceive it is: we are all of one blood, Act. 17.26. all one flesh, Isa. 58.7, And for distance of degree, the Apostle requires us to condescend unto those of the lower sort, Rom. 12.18. As the head disdains not to stoop to the foot; Especially they that are graced with God's Titles, and represent his person amongst men, are to be admonished to follow his example, to abase themselves to look upon things below, Psal. 113.5.  
We have already showed, that when God had planted the Light in the Sun, the other means, whatsoever it was, by which that Light was conveyed about the world, ceased: So the world had Light before the Sun was, and now it hath Light by the Sun. Whence,   

5. Observe, Although God be pleased to make use of means, yet he binds not himself to work all by means.  
Observe, 5 HE fed his People with the fleshpots of Egypt, while they sojourned there, and with Mannah while they traveled in the Wilderness: where there were twelve Wells at Elohim he gave water out of the Wells, Exod. 15.27. Where there was no water, he supplied them out of the Rock at Horeb, Exod. 17.6, And thus first he may do, who giveth all the efficacy to means and therefore can work the effect without them. 2. And doth so, that men may depend upon, and ascribe all unto him alone, and not unto the means by which he works: see Deut. 8.3.  
Trust not then upon Means which God can easily make ineffectual, when he pleaseth, Hag. 1.6. Nor stagger when means are wanting with that incredulous Prince, 2 King. 7.2. Nay with Moses himself, for which God justly taxeth him, Numb. 11.21, 22. The Lord is no more bound to any certain means now, nay to any means at all, than he shall be hereafter, when he shall be unto us All in All without means, Rev. 21.23,    

VERSE 16.  
TWo great Lights] Both great, not only in outward appearance; but really, and indeed in themselves, although the Moon be far less than any of the stars, two only excepted: it seems therefore that Moses calls them great in respect of their opinion and estimation of men who judge of them as they appear to the view.  
The Greater Light] He means the Sun, exceeding the whole Earth in bigness more than 162. times; or, as some say, 166. times if we may believe Astronomers. Now the Sun is called the greater Light, not only in respect of the huge bulk of the body of it; but because the Light being planted in it, it shines more glorious, and heats more fervently than the Moon and all the Stars, which borrow all or the most part of their Light from the Sun; And so, as they must needs have it more imperfectly; so they must show it forth less clearly and gloriously-  
To rule the day] Not only to appear gloriously, as Rulers and Princes do in their Dominions when they appear in state, but besides by directing men in their affairs by the Light which it gives, which shows them what to do; for when the night and darkness comes, no man can work. Now direction is a Branch of Rule and Government; withal the Light and influence of the Sun have a special operation on the Creatures here below, by which the affairs of men are much furthered.  
And the lesser Light to rule the Night] It is true, the Moon hath her Operation in the day time also, as appears most clearly in the Ebbs and floods of the Sea, which are questionless governed especially by the Moon; But because in the day time her Light is obscured by the Sun, and her beauty and splendour appears, only in the Night, the Moon is not improperly said to have the rule and guidance of the Night. For which cause God in his providence, hath so ordered the Course of those two Planets, that the Moon is most serviceable unto us when we have least help from the Sun, so that she shines brightest and longest, when the nights are longest and darkest: for in the winter season the Moon at the full is in her highest exaltation, and is at the Summer time in her lowest declination, when there is least need of her light.  
The stars also] Which the Holy Ghost passeth over in a word, as being less observable by our eye then either Sun or Moon, although in themselves the least of them be a most glorious Creature, and of incredible greatness, the least fixed star being many times bigger than the whole Earth, if we may believe Astronomers.  
These be the ornaments of Gods glorious Throne, which ravished the Prophet David with astonishment, Psal. 8.3. To which if we compare, those beggarly shows of blazing lights of Torches and Tapers, wherewith the Princes of this world, set out their Palaces by night and grace their Persons, when they desire to appear glorious to men, we shall find just cause to smile in our thoughts at the baseness & beggary of humane glory, & to cry out with the Prophet, Cease from the man whose breath is in his nostrils for wherein are they to be esteemed? And turning away our eyes from those which dwell in houses of clay, whose foundation is in the dust, and who wanting Majesty in themselves strive to appear glorious in the Ornaments of other Creatures base than themselves, to amaze ourselves with the Majesty of him whose Throne is in the Infinite Circuit of heaven, adorned with so many glorious Lights of such incredible greatness, of such glory in brightness, & 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 David's 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.  
Observe, 1 OF this way of advancing the Majesty of God, we have divers examples in Scripture, as Psal. 104. Thus Elihu adviseth us to magnify God's Work, job 36.24. And God himself with wonderful variety of words sets out the eminency of divers of his Creatures, job. 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 God's Work-manship, the effect of his Power Wisdom and Goodness; that we may bring all the glory of the Creatures, and lay it down at God's 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 men's business, and employment, and therefore needed the greatest and clearest light, for the directing of men in their ways, and works, he bestowed the greatest and clearest light upon the Sun 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 employs them.  
Observe. 2 ANd this, as we may discern in irrational Creatures, amongst which the Horse excels in Courage, the Ox in strength, the Greihound in swiftness; 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 joined 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 largeness of the employments whereunto he was designed, to build the Temple and to settle the State, Civil and Ecclesiastical, and to raise God's 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 Wisdom and Sufficiency, by both which he is enabled 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 burden: And, 2. The work itself fail, to the dishonour of God that employs 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 public 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 designs 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 Church's service according to the measure of their Abilities, their Alms 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; remembering the account which must be given up unto God according to men's 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 men's business, in which they need the help of the Light for their direction. Whence,   

3. Observe, Men must make Use of Light to guide and direct them in all their Employments.  
Observe. 3 OUtward light to direct them in outward works; for in the Night no man can work, Joh. 9.4. Because he knows neither what he doth, nor whither he goes, Joh. 12.35. wherefore the Egyptians in that plague of darkness sat still and could not move out of their places, Exod. 10.23. But much more need they the Light of Wisdom 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 darkness, Eccl. 2.13. Only let it not be our own wisdom, 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. Whence,   

4. Observe, Though all the Creatures be not furnished alike, yet none of them wants that which is competent for their use and employment.  
Observe. 4 THus all Creatures have their desire satisfied, Psal. 145.16. All men are fed, though not deliciously; clothed, though not in Purple; dwell conveniently, though not in Palaces; are enlightened, Joh. 1.9. though not furnished with Solomon's wisdom. This Competency is a proportion fitted to the necessary support of the Creature, and the Being and estate and use thereof, in which it is to be employed.  
Let no man then repine at his own condition, nor envy any other man's. If it be but an handful of meal in a barrel, and a little oil in a cruse, 1 King. 17.16. why should we trouble ourselves as long as it is sufficient? If God rain down bread from heaven upon us, as he did Mannah upon his people in the Wilderness, that is, give us at once no more than the portion of the day, (which is as much as he warrants us to pray for) so that we are filled to day, though we know not where to dine to morrow: Let it not disquiet us, that we have not goods laid up in store for many years, with that fool, Luke 12.19. If other men far better than we, or are better clad, Let us ask the question of ourselves, which our Saviour puts to his Disciples, when they had neither purse nor scrip; Do we lack any thing? Luke 22.35. If we observe it well, the wants, whereof we complain, are in our minds, not in our estates; our allowances may come short of our desires, but shall never be found unanswerable to that condition, which God in his wisdom hath thought best and most convenient for us.  
These two Lights than are termed Great, as exceeding the Stars, although not in the true measure of their greatness; yet in Outward glory; and yet between these two we shall find great inequality both in their Greatness and in their Glory; and such a difference we shall find in all the rest of the Creatures: Whence,   

5. Observe, Although all the Creatures are Perfect in their several Kind's, yet they are Unequal in Degrees of Excellency.  
Observe. 5 THere is difference in degree between the brightness of the Firmament, and of the Stars, as is employed, Dan. 12.3. The Stars all of them shine, yet one Star differs from another in glory, 1 Cor. 15.4. and yet the most glorious amongst them, shines not like the Sun in his strength. Amongst the Creatures below some have a being, some have life but not sense; some have sense, but no motion; some have all these, but have no understanding. But amongst them all, is not found a greater inequality than there is amongst men, in their Outward estates, in their Endowments either of body, or mind, and in their Uses for Employment.  
Reasons 1. That God may show himself Lord of all, when no Creature can challenge any thing, but must enjoy only that which God is pleased to bestow upon it. See our Saviour's Parable, Matth. 20.13.  
2. To humble men in the sense of their own defects, and make them thankful for what they enjoy above other Creatures.  
Who, and where, are they that desire Parity? Are we not all Creatures? and consequently not to be Limited by our own wills, but by the Will of Him that hath made and disposed us in our several ranks as it pleased Him. And yet we see the greatest part of men are transported with that vain humour, which we cannot but condemn in others, To be unquiet in our own condition, because we are not Matches with other men; wherein if we could attain our desires, we would be as much troubled, because we are not their Superiors.  
The Sun, as we see, being the greater light, is designed by God to the more eminent office, To rule the day; and yet the Moon, though lesser, and inferior, hath an Office too, although much inferior, To govern the night: and is thereby made useful and serviceable to the Earth, although in a lower place. Whence,   

6. Observe, Those which are of weaker abilities may notwithstanding be useful and serviceable for some kind of employment or other.  
Observe. 6 SUch as could not spin Purple or Scarlet or fine Linen, were employed, notwithstanding, in spinning Goats hair for the Tabernacle, Exod. 35.26. Nay, the very Gibeonites, that could be admitted to no higher service, did hue wood and draw water for it, Josh. 9.23. The foot may support and carry the body, though it cannot direct it as the eye doth; and the Creatures that cannot serve us to till our grounds, or carry our burdens, as Horses, Oxen, and Asses do, yet may be made use of for some other service, as dogs to keep the house; or to be used for sport or the like: even those that seem altogether useless, or perhaps hurtful, yet have this use at least, by their variety to manifest the wonderful wisdom and goodness of the Creator.  
As for men, those that have not abilities for government, may be made use of for servants, if not in the greatest, yet in the lowest offices; wherefore despise none: Seeing, 1. we cannot comfortably subsist without the performance of the meanest offices about us. 2. We know not to what degree of glory men of the lowest rank and meanest parts may be advanced hereafter.  
The day (as being of most use for the dispatch of men's affairs) is first provided for, and yet God neglects not the night, but takes order that it should be governed too, although by the Moon, the lesser Light of the two. Whence,   

7. Observe, God takes care for the Government of the Night, as well as of the Day.  
Observe. 7 INdeed, both the Day and Night are Gods, Psal. 74.16. his Providence watcheth over both according to his promise, Psal. 91.5, 6. & 121.6. Which he manifested to his people, in delivering them by night out of Egypt, and afterwards in their passage through the red Sea, Exod. 14.22. As he did afterwards wonderfully manifest himself in destroying Senacherib's Host by night, 2 King. 19.35. yea many times he appears to his servants in visions of the night, as they are termed, Job 4.13. giveth songs in the Night, Job 35.10. and makes their reins to teach them in the night, Psal. 16.7.  
Reasons 1. He can do it, seeing the Light and darkness to him are both alike, Psal. 139.12.  
2. And it is needful for him to do it, that he may keep the world in Order, which otherwise would soon be out of frame, if there were no care taken of the Night; which we find by experience to be so fit a vail for all manner of villainy.  
Let it appall the spirits of such as make that the Covering for their lewd practices, Watching for the Twilight, Job 24.15. Prov. 7.9. and endeavour to hid their Robberies, Adulteries, and Drunkenness under a vail of darkness, as if God had only reserved the day to himself, and abandoned the night to the Devil and his Angels: let all wise men walk with God in the dark as well as in the light, as those that must give account to God of all their Carriage, even of the very thoughts upon their beds in the night season, as well as of their works in the day.  
The Stars Moses names only, that we may take notice of them also to be God's workmanship; but because they were ordained to no special use that men might take notice of, they are only named, though being Creatures in themselves worthy of admiration.    

VERSES 17, 18, 19  
ANd God set them] The Sun and Moon he means, whereof he had spoken before, as the words ensuing do evidently declare, although it be more than probable, that the Stars withal be included, as giving some light unto the earth, and as it were assisting the Moon in the Government of the Night.  
In the Firmament] Whether he fixed them in several Orbs to be turned about with them as a nail in the wheel, or placed them to abide and move therein of themselves, as birds do in the Air, and, yet regularly by a proper motion of their own, (which he might as well give to every Planet, as to the Orb wherein it is supposed to be fixed) it's not needful to be disputed at present. This only is certain, That where God set them, there they continue to this day according to his Ordinance, Psal. 119.91.  
To give light upon the Earth] All that God had decreed was accordingly performed in every particular. Only in relating what was done, Moses omits one of the uses to which these Lights were designed, that they should be for signs, as being a use of less moment than the rest; but howsoever that use also must be conceived to be employed, as being decreed by God as we have seen, though it be not here repeated. The Observations which might be raised from hence, have been handled already.   

VERSE 20.  
L Let the waters bring forth] The word here used in the Criginal can hardly be expressed in any other Language a●to the full force of it. It implies as much as to bring forth abundantly; but how can the waters which have no life in themselves bring forth living Creatures? These words than may be conceived to note, not so much either the efficient cause, by which the Fishes and Birds were brought forth, which is Gods own Decree and Word, or the material cause of which their bodies were framed; for neither is water the matter of fishes bodies, nor the Air of the birds, though the temper of either of them do most resemble those Elements: Only by those words (Let the waters bring forth) is noted 1. the places where the fishes are produced; 2. There may be employed their waterish composition, in which they much resemble that Element which is Predominant in them. 3. There seems to be given to the waters a cherishing Power to nourish & maintain them, which seems to be far greater, then that which the Earth hath to preserve beasts, seeing the waters not only nourish the fishes, as the Earth doth the Beasts; but besides preserves their spawn, and so becomes as it were the womb in which it is cherished, till it be brought to perfection. Nay some conceive that some fishes are bred of muddy waters themselves as, Eels and some others, although the most kinds of them come of spawn.  
Moving Creatures] Or Creeping as some render it; Indeedhe word Sheretz, signifies any thing that slides away swiftly, either without distinction of their motion by steps; as Birds fly in the Air, Fishes swim in the Sea, and Worms and Serpents creep on the Earth; or with so insensible a distinction of steps that it is not easily observed, as Weasels and Mice are reckoned amongst creeping Creatures, Levit. 11.29. Because, by reason of the shortness of their feet, going so near the ground, the motion of their feet is not so much observed as in other Creatures.  
That hath life] Or soul. The word Nephesh, in the Original, comes from a word that signifies, to Breath, which is the first and last act of life. Now that fishes too, have a breathing life, although not altogether after the manner of other living Creatures, is not questioned; The same word is taken merely for breath, Job. 33.4.  
In this description of the Creation of Fishes and Birds, Moses sets before us, 

1. The Decree and Command of God, for their Creation, and therein, 

1. The order in which they were created.  
2. The manner of their Creation, in these words, Let the waters bring forth.  
3. The kinds of the Creatures to be produced; Fishes, and Birds.  
4. The Places in which they were either bred, or to abide; the Waters and the Air.    
2. The Execution or performance, of that which was decreed.  
3. The blessing of God upon the Creatures that were produced.    
In the whole course of this history of the Creation, we may take notice, how Gods works still go on forwards, towards a farther degree of perfection. First there is Created the rude mass, out of which all the Creatures were made; Then the Heavens, vast, and Glorious Creatures, but without Life. Thirdly, the Herbs, and Plants, that have life indeed, but without motion. Fourthly, Creatures with Sense and motion, but without Reason. Lastly Man, with a reasonable Soul, Created after Gods own Image. Out of this Order which the Lord observed in the Creation of all things, we may  

1. Observe, Gods Works always are carried on towards Perfection.  
Observe. 1 AS God carried on his Works in the Creation of all things, so doth he in the Renovation of them, by succesive Generation, and propogation of the Creatures, in their kinds. In the Corn there is first the blade, than the stem, after that the ear, and then the ripe Corn. In men first a rude mass, than a body perfected in all the parts of it, after that a living soul, exercising itself; First in the life of a plant, in the womb; then, of a beast in the infancy; and at last of a reasonable Creature in the riper years. Thus God dealt in ordering the State of his Church; first, he trained it up under the pedagogy of the Law, teaching it by figures, and shadows of things to come, and exercising it much in Outward Ceremonious observances. Now, the vail being removed, it is taught by lively Oracles, opening unto us at full, the body of those things which were shadowed out unto them, under types and figures; and exercised in more Spiritual duties.  
Reason 1. Because the state of all things is imperfect at present, and is therefore both capable of farther degrees of perfection, and first to be brought thereunto, that God might have this honour ascribed unto him, that his work is Perfect, Deut. 32.4.  
2. That men by the several steps of the perfections of the Creatures, which are found in one above another, might at the length ascend up unto God, in whom all perfections are to be found.  
Let it both Quiet, and Raise up the Spirits of God's Servants, when they look upon their present imperfections, both in knowledge, and every grace, 1 Cor. 13.10. Seeing 1. God Himself hath undertaken the work of our Renovation, who having all Perfections in himself, can easily perfect what he hath begun in us. 2. And will do it, partly to make good his promise, Phil. 1.6. partly, to the end for which he hath ordained us, that we might be without blemish, Eph. 5.17. As well that the Excellency of his work in us might appear, as also that we might, by that means be fitted to enjoy an Holy and Everlasting Communion with Him. And let it not discourage us that the work goes so slowly on, and receives many interruptions: God is pleased to make us sensible of the difficulty of the work, that when it is perfected (as it shall be hereafter) we might not only honour him Alone; but withal Honour him as a God, able to do all things, even those which surmount our hope and expectation.  
2. Let all that are Godly imitate God, striving earnestly to go on to perfection, both in knowledge, Heb. 6.17. and in every Grace, 2 Pet. 1.5.6. For which end God hath furnished us with sufficient means, 2 Tim. 3.17. Even that we might be perfect (in our measure) As our heavenly Father is perfect, Matth. 5.48.  
How God by gathering the waters into their Channels, had drained the Earth, and made it habitable, and presently furnished it with herbs and plants, as soon as it was capable of them, we have seen already: In like manner he deals with the waters, as soon as he hath gathered them together, he takes order, that they also shall be furnished with their Inhabitants. Whence,   

2. Observe. God leaves nothing Empty that he hath made, but furnisheth all with his Store, and riches.  
Observe. 2 THus, when he had created the Heavens, he furnished them with stars, the Air with Birds, the waters with Fishes, and the Earth first with herbs, and Plants, and afterwards with beasts, and men: so that the Earth is full of his riches, and so is the wide Sea, Psal. 104.24, 25. The reason whereof is, thereby to manifest both his All-sufficiency, and withal the riches of his bounty.  
1. And will God then leave his Children empty, the vessels which he hath form for himself? will God stock the whole world, and not stock his own Garden? hath God given his children hearts capable of Grace, and will he leave them barren and empty of Grace? Surely the time will come, shortly, that every vessel shall be filled; and in the mean time, we shall not be utterly left empty and naked.  
2. Let men be ashamed that delight in empty houses, or lands unpeopled, that they may dwell alone, Isa. 5.8.1. Houses were made for habitation, and Lands for Culture; and it is a fearful plague threatened by God Himself, to leave both without inhabitants. 2. It is our shame to cause desolations, and discovers, not only our weakness (as it doth God's sufficiency, that he leaves all things full); but besides a disposition cross to God, in the course of his Providence, to labour to make that empty, which he hath ordained to be replenished.  
In casting our eyes upon that infinite variety of all the works of God's Hands, we cannot but admire his infinite Power, to work all things, in All and out of All. If there be Nothing at all, he makes something; if there be something, be it never so deformed, and confused, be the nature of it what it will, God makes out of it, what he pleaseth; The glorious Heavens, and the Stars therein, all out of that rude lump; living plants, and herbs, and fishes, with life, and motion, out of the dead Sea, and Earth; so that nothing is hard to him which he purposeth to do. Whence,   

3. Observe. God works all things, out of all things, and in all things, according to his good pleasure.  
Observe. 3 EVen whatsoever he pleaseth in Heaven, in Earth, and in all deeps, Psal. 135.6. All in all, 1 Cor. 12.6. Is any thing too hard for the Lord? Gen. 18.14. It must needs be granted that if he be Almighty, it is easy for him, who hath made all things, and that out of nothing, and hath still the same power in his hand, to make what, and when, and where he will; seeing He hath nothing to limit his power, but his own will.  
1. Let men depend upon him at all times, and in all places, for all things; He is the God of the Mountains, as well as of the Valleys, 1 King. 20.28. He can provide bread for his People in the Wilderness, as well as by the flesh pots of Egypt; water in Horeb, as well as in Elim. Nay, flesh in the Wilderness, without herds, or flocks, Numb. 11. Only trust in him at all times, Psal. 62.8. and do good, Psal. 37.3. and then thou shalt be fed assuredly.  
2. Let us take notice of the weakness of men's power, in comparison of Gods; Their skill reacheth, every man's to the work of his own hand. One plants Vineyards, another sow's Corn, another feeds Cattail, as Cain and Abel did: and others are able to work the works of their own trade. But God alone doth all things Himself, and by his own Power, job. 42.2. Now if a man were able to do all things, he cannot do all things every where, he cannot make all things out of Nothing, as God hath done.  
It is worth our consideration, that God hath not only Created such Variety of works, of sundry sorts, but he hath fitted them to places, answerable to their natures, the Fishes to the Sea, and the Birds to the Air, as he doth afterwards dispose of the beasts upon the Earth. Whence,   

4. Observe, God disposeth all Creatures, in such places, as are most convenient and agreeable unto them.  
Observe. 4 THus he fixeth the Stars in the Heavens, carries the Clouds in the Air, appoints the waters for the Fishes, and the Earth for Beasts and men. And amongst men, fits the Air and soil, where they are bred, diversely according to the temper of their bodies; and that, as to make their dwellings delightful and pleasant to them: so to make them thereby the more useful, by the preservation of their health therein.  
Let the Consideration of our disposition, and temper of our hearts direct us in the choice of the places of our abode. What should fishes do on dry land? Or beasts of the Earth, in the midst of the Sea? David in Mesech, Psal. 120.5. The plants of the House of God can flourish no where, but in the Courts of God, Psal. 92.13. God indeed can support and preserve jacob, in Idolatrous Laban's House, joseph in Egypt, Elijah in Zarephath, Saint John in Patmos, if he call or send them thither; only we are to feel some unquietness in such places as David did, Psal. 120.5. And to long for our own dwellings with Jacob, Gen. 28.21. Above all, for heaven prepared for us, Joh. 14.2.  
2. Let it Comfort our hearts in the expectation of those heavenly Habitations unto which God hath designed us, and for which he will fit us with bodies and minds answerable thereunto, Heavenly and Holy, according to his promise, Eph. 5.27. 1 Cor. 15.49. Only for the present he cloaths us with earthly Tabernacles fitted to the Earth, in which we dwell, and Spirits both Earthly and sensual, in a great part, according to the Condition both of our estate and place, in which he hath thought fit to continue us for a while.  
The first Creatures that received breath and life of all that God had made, were the Fishes and the Birds, and they received it, as we see, together with their Being, by the Will and Decree of God. Whence,   

5. Observe, Breath and life are the Gifts of God alone.  
Observe. 5 IN his hand is the soul of every living thing, and the Breath of all mankind, Job 12.10. and he giveth breath to the people upon the Earth, and Spirit to them that walk therein, Isa. 42.5. Even to all life and breath and all things, Act. 7.25. And that 1. Because he hath only life in himself, joh. 5.1. Because its fit for him to keep the disposing of that in his own hand, as well that all may acknowledge so great a benefit in him alone, as that he may govern and order all things according to the Counsel of his own Will, having in his own Hand, Power to kill and to make alive, Deut. 32.39. By giving and taking away Breath and Life at his own pleasure.  
1, Let every man be careful to preserve in any Creature so precious a gift; for why should he take away (unless it be by warrant from God) that which he cannot give, nay that which all the Princes in the world cannot restore? A good man, (saith Solomon) regardeth the life of his Beast, Prov. 12.10.  
2. Let every man glorify that God in whose Hand his Breath is, Dan. 5.23. And walk in fear before him, who can more easily take it from him, than he gave it at the first; who can trouble us, if he do but hid his face, and if he call for our breath, we die, Psal. 104.29. Nay, is able not only to take away this Temporal Life, which is but for a moment, but our Eternal life also, Matth. 10.28.  
3. Let it teach us to abase, and to despise all man's works in Comparison of Gods. Men in deed, can make Pictures and Statues, but cannot give them breath; can set Flowers, Plants, and Trees, but cannot give them life by which they may grow; can sow corn, but cannot make it take root: may beget Children, but God must breathe in them the Breath of Life, that they may become living souls: and as he must Give, so he must preserve it too, so that in him we live and move, Act. 17.28.  
We have already taken notice of sundry Creatures, which God made in Heaven and Earth. If we add unto them the various kinds of Fowls, and especially of Fishes which we have now in hand, and of the Beasts and creeping things which are mentioned afterwards, we cannot but stand amazed, and be filled with admiration. and may,   

6. Observe, The variety and diversity of God's Works is Infinite, even to Admiration.  
Observe. 6 SO that David seems to be ravished with observation of them, Psal. 104.24. As all men must needs be that shall take notice, of the infinite and divers kinds of them, the variety of their shapes, and diversity of their parts, difference of their qualities and properties, multiplicity of their several uses and operations: so that they shall find all expressions too short to manifest their admiration at the wonderful Wisdom of him that made them.  
The flying of the Fowls above the Earth in the open firmament of heaven, we see is founded upon God's Decree, and consequently their several motions must needs be guided and directed by his Will, seeing whatsoever moves by his Power, cannot but move within the Limits of that Will. So that from this particular, we may in general,   

7. Observe, The Motion, as well as the Being of every Creature is Ordered and Limited by the Will and Decree of God.  
Observe. 7 IT is impossible that it should be otherwise, if in Him all things live, and move, and have their Being, as the Apostle affirms they have, Act. 17.20. For than they can move no farther nor longer than he supplies them with ability to move; and therefore they can only move when, whither, and as long as he will. Neither doth this derogate at all from God's Majesty, that he abaseth himself to take care for such trifles, as the hopping of Birds from one branch to another. The Queen of Sheba was ravished, and astonished, at Solomon's Wisdom; when, among other things, she beheld the sitting of his servants, the attendance of his Ministers, and their apparel, and the like, 1 King. 10.5. No, it infinitely commends God's goodness, that he abaseth himself to look upon things that are below, Psal. 113.6. that he takes care for Oxen, 1 Cor. 9.9. feeds young Ravens, Psal. 147.9. and remembers every Sparrow, Luke 12.6. And his Wisdom, that he can comprehend all these things without distraction. Nay, if we acknowledge, that God makes provision for every Creature by which it is sustained, Psal. 145.16. we must needs confess, that he must give order, for their Motions, and Use, for which they were Created, and are still supported, whereby the honour of God is as much advanced as by their Creation.  
Let it quiet all our hearts, and put away all fear of harm from any Creature; which cannot hurt us, seeing it cannot move without the Will of our heavenly Father, and therefore shall not move to hurt those, whom God will preserve, Isa. 54.16, 17. as we see in the motion of Jeroboam's arm, which was dried up, when he stretched it out against the Prophet, 1 King. 13.4. and in the case of Daniel in the Lions Den. Seeing we know God takes such care for his children, that he numbers their very hairs, Luke 12.7. and engraves them upon the palms of his hands, Isa. 49.16. and is as tender over them as over the apple of his own eye, Zach. 2.8.    

VERSE 21.  
GReat Whales] Or, Dragons, as the word in the Original signifies in some other places of Scripture. A Whale is called Leviathan, Job 41.1. & Psal. 104.26. from Lavah, which signifies to cleave unto, because his scales are shut so close together, Job 4.7. The same name is figuratively applied to signify men of great power; as Pharaoh, with the Captains of his host, are called Leviathan, Psal. 74.14. and so is Nebuchadnetzar, Isa. 27.1. Of huge bulk of body, that which many have seen with their eyes cannot but astonish them; but many things that are written of them are uncredible.  
According to their kind] Different in Nature, and form; and continuing so by the Law which the God of nature hath established amongst those unreasonable Creatures, which withholds them from mixing themselves with those of another Kind, with which notwithstanding they converse daily.  
In the Execution of this Decree, we see, as we have done in the decrees passed before, the Event answerable to it every way. In the relation whereof, the Holy Ghost, omitting the rest, singles out one most remarkable above them all for the huge bulk of the body, and may thereby give us occasion to,  

1. Observe, The Eminency of any Creature ought especially to be observed for the magnifying of the Work of the Creator.  
Observe. 1 SO God Himself sets out unto Job his Greatness and Almighty Power, by reckoning up the most eminent of his Creatures, setting out Leviathan and Behemoth, by the vastness and huge bulk of their bodies, the Horse by his Conrage, the Peacock and Ostrich by the beauty of their Feathers; the Lion, and the Unicorn, and the like, by their several eminencies, that Himself the Creator of them might be the more admired in them.  
This is now the Second time that we find the greatness of the Creature mentioned. Before we had Great Lights, now we have Great Whales: But in the Creation of Man, we have him (though the most excellent of all Gods visible works) marked only by this. That he was Created after God's Image. Whence,   

2. Observe, Many other Creatures excel and go beyond man in outward things.  
Observe. 2 THe Heavens, and Stars, go beyond him in brightness; both they, the Earth, Seas, Mountains, and divers other Creatures in Bigness: The Lion in fierceness of Courage; the Horse, Ox, and divers other Creatures, in Strength; some one Creature or other in every sense; The Birds in Swiftness, the very Flowers in Beauty.  
Let not the strong man glory in his strength; how many Creatures excel all men that way? Nor the rich man in his wealth; the Earth is richer than all the Princes of the world. Nor the fair in their beauty, and the like; neither let any man delight in, or affect any of these; Jer. 9.23. Only wisdom is that by which man excels all creatures, Job 35.11. and Holiness and Righteousness, that by which one man excels another, Psal. 16.3. Prov. 12.26. Let only these be our desire and delight.  
God, who had appointed birds to fly in the open Firmament, withal mentions their wings, wherewith they fly, in the description of their Creation. The fishes that are appointed to move swiftly, or slide through the waters, are furnished with fins, which are unto them instead of wings, by which they move swiftly in the waters, as the Birds do in the Air, although they be not expressly mentioned, in this place; as the wings of the Fowls are. Whence,   

3. Observe, God furnisheth every Creature with Parts, and Abilities, needful for the Nature of it, and use, to which he hath assigned it.  
Observe. 3 THis truth experience makes evident to us in the surview of every Creature, but is most clearly discovered, if we duly weigh the composition of man's body, with the infinite variety of the Parts thereof, and correspondence of every part, to the several faculties of the Soul, for the Use and Service whereof they were Ordained, which hath moved even Heathen men to admire at the Power, Wisdom, and Goodness of the Creator.  
We need not doubt then, but that the same God, who hath manifested so much Wisdom, and Goodness, in furnishing the natural bodies, not only of Men, but of all Creatures, will much more take care, that the Church, the mystical Body of his own Son, may be fully supplied in every part thereof, according to the effectual working of the Measure in every Part, Ephes. 4.16. He that hath given wings to the Birds, to sport themselves withal, in the Air, will not deny means to the Soul of man to raise up itself from Earth to Heaven, to enjoy God, and have the conversation of it in Heaven: Till Bodies and Souls be carried up thither to be ever with the Lord, 1 Thess. 4.17.  
What was the Matter, of which the Bodies of the Fishes and Fowls are composed, is not expressed; whatsoever it was, considering the infinite variety of Plants, and Herbs, wherewith the Earth was furnished in the former day's work; and here, of Fishes, and Fowls; and in the next day following, of Beasts and Men, all drawn out of the same Principles of Composition; the wonderful Power of God must be looked upon, with astonishment, who draws such infinite variety, and diversity of Creatures, of several Kind's, Shapes, and Natures, out of the same materials. Whence,   

4. Observe, God can, and doth, out of the same mass draw out infinite variety of several shapes and natures.  
Observe. 4 OF this truth, again, all the works of God yield abundant and manifest proofs, not only in their first Creation, but in the constant course of Propagation of the Creatures. The same matter in the framing of man's body yields strange variety of the Parts and members of the body, diversified in shape, nature, and use, consisting each of them of many dissimilar parts. And in the sustentation and nourishment of it; the bread yields blood, spirits, flesh, veins, sinews, skin and bones. Men indeed can make out of the same Timber, Iron, Stone, or Clay, divers vessels or Instruments distinguished in form and use: But, out of the same Substance, to draw out so many different natures, can be the effect of none other but a Divine power.  
All those works, even the Fishes of the Sea, and Fowls of the Air, God after he had made them, he looks back upon, and pronounceth this censure of them all, That they were Good. Now out of this regard that he had to the works of his hands, we may   

5. Observe, God respects, and takes special notice of all, even the meanest of the works that he hath made.  
Observe. 5 Ravens, Sparrows, the very grass, that is to day, and to morrow is cast into the oven, Matth. 6.30. to support, feed, and direct, and order them according to his Will; and this he doth, 1. Out of his Goodness and Faithfulness, for he is a faithful Creator, 1 Pet. 4.19. 2. And withal out of Necessity, lest otherwise he should have Created them in vain, seeing they must needs perish, and come to nothing, if they be not supported by his hand.  
1. Let the meanest, and those which are neglected and despised by men, depend upon his care and Providence; the Children of the needy, whom Christ shall Judge and Save, Psal. 72.4. The hungry, Prisoners, Blind, Bowed down, the Fatherless and Widows, Psal. 146.7, 8, 9 Whom God takes care of, relieves, contends for; and sometimes from the dunghill advanceth to high places, Psal. 113.7, 8. Much more those that he hath chosen, to be partakers of his Glory hereafter, even poor Lazarus himself, Luke 16.22.  
2. Stoop to the poor, and such as are despised of men: Oppress them not, Prov. 22.22. Job 31.13.21. Contend for them, Job 29.12. Cherish them, Isa. 58.7. Consider them every way, Psal. 16.1. Remembering that they are such as God Himself careth for, that they bear his Image, and are abased by the same God, who hath advanced us, may perhaps be higher in God's esteem, richer in Grace at present, and our Companions and equals in Glory with Christ for ever hereafter.  
All these Creatures that he had made, God doth not only look upon after he had made them, but besides approves and sees them even the meanest of them to be good. Whence,   

6. Observe, Even the meanest of the Creatures, that God hath made, are Good.  
Observe. 6 NOt only in their Being, but besides in relation to God, as they serve to advance his Glory, as being the effects of his Wonderful Power, Wisdom, and Goodness, which are manifested in them, so that all his works praise him, Psal. 145.10.2. In themselves as they are all of them perfect in their kind. 3. In relation to the rest of the Creatures unto which they are profitable and serve for some use or other, especially unto men which if we discern not, we must impute to our Ignorance; and if, instead of useful Instruments, they prove dangerous or hurtful unto us, we must lay the blame upon nothing but our sin.  
Let us herein set Gods Works before us for our pattern, let us put our hand to nothing, but that which may find and approve and delight in as good; such let all our thoughts, our words, & works be, yea even our very sports & pastimes, all of them ordered by a right rule, and directed to some profitable end, for the good both of ourselves and others, especially seeing, we know we must pass an account of them before God hereafter.  
The last Considerable circumstance in the Creation of Fishes and Fowls, is his blessing for increase and propagation; wherein may be considered, both the blessing itself in their increase and multyplying all of them in their several kinds, and the measure of it, till they filled the Sea.    

VERSE. 22.  
ANd God blessed them] Not declaratively, as Isaac and Jacob blessed their Children; nor Petitionally as Rebech's friends blessed her, Gen, 24.60. And as they blessed Ruth cap. 4.11, 12. But effectually; God decreed, and bestoed a blessing upon them to make them fruitful. But why are the Fishes, and Fowls blessed, and neither any Creature that was made before; or the Beasts that were Created after them? Questionless, God blessed them too, that is both decreed their Continuance in the Natures and Uses, and ordained the propagation of them in their kinds, as many of them as needed to be multiplied; as the Herbs, and Plants, and Beasts. So that the question cannot be, why God did not bless them, but why Moses passed over their blessing in silence, which it were too much boldness curiously to inquire after; Although we may see some probable ground, why God's blessing upon Fishes and Fowls is expressly mentioned, for the largeness of it; for no Creatures multiply faster than fishes and fowls. As likewise that the blessing upon man is expressed for the eminency of his person: the blessing upon other Creatures, he leaves us to suppose, but forbears to mention, for brevity sake.  
Saying] Not that God uttered the Blessing vocally (especially to the Fishes and Fowls that could not understand it, but that he decreed and willed it only.  
God then having created the Fishes and Fowls, that they might be continued in their kind, bestows upon them this blessing of fruitfulness. Whence,  

1. Observe, Fruitfulness is a Gift bestowed only by God himself.  
Observe, 1 ESpecially the fruitfulness of men, for the fruit of the Womb is his reward, Psal. 127.3. Whence it was promised to Abraham as a special blessing, Gen. 13.16. and 22.17. Yea the fruitfulness of the Earth and , is a gift from him alone: it was Gods prospering Hand, that Isaac had an hundred fold increase of that which he sowed, Gen. 26.12. Wherefore he promiseth it, Deut. 7.13. and bestows it on men especially, Psal. 113: 9 And withholds it at his pleasure, Gen. 30.2. As he doth from the Earth and , as appears by the Curses threatened, Deut. 28. and Levit. 26. Good reason it should be so, both that the greatest of all outward blessings that can be bestowed (for increase is the riches of the world) might be reserved in his own hand, that for them men might honour and serve Him. And secondly, because both Creation and Propagation (which therefore is called Creation, Psal. 104.30.) are both the effects of the same power and Consequently can be bestowed by none but by God alone.  
Let all men than seek the blessing at God's Hand by prayer, the fruitfulness of our bodies, as Isaac did, Gen. 25.21 and Hannah, 1 Sam. 1.27. And expect it from him by Faith with Abraham, Gen. 15.6. And the fruitfulness of our grounds and  promised to us in a course of Obedience, Deut. 28.5. And return all the praise and thankfulness, for such mercies to him alone, as Jacob doth, Gen. 33.5.11. Which his people were Commanded to do in offering the first of all their increase to Him, accounting the fruitfulness of all things, amongst his gifts and wonders, as David doth the framing of his body, Psal. 139.14.  
The name (Blessing) both here, and in many other places of Scripture, is taken for the blessing of fruitfulness, as if that were the most eminent of all Blessings. Whence,   

2. Observe. Fruitfulness in the Creatures is a special blessing of God upon them.  
Observe. 2 IT is indeed a blessing, of the same nature, with many other blessings in outward things, such as God for men's sins may justly turn into a Curse, as he threatens wicked men, that they shall be fruitful to their own judgement; either bringing forth children to the murderer, Psal. 9, 13. or wicked children to their own shame, Prov. 10.1. Or perhaps to the hazard and loss of their own lives, as it fell out to Senacherib, 2 King. 19.37. But yet in itself a special blessing; As yielding unto us, 1. That which is of greatest value on the Earth, living Creatures, which in a due estimation, are more worth than all dead treasures. 2. A blessing of that nature, that by it the Earth subsists, which would soon decay, if by propagation and fruitfulness of the Creature, it were not preserved and renewed from day to day. Yea by the fruitfulness of the soil, the King himself is supported, Eccl. 5.9.  
Esteem it so, not only the fruitfulness of the fields, when they fill our Garners with their increase, of which the Fool made so much account, Luk. 12.19. Or of our flocks, when our sheep bring forth ten thousands in our streets, Psal. 144.13. But much more the fruitfulness of our own bodies, when our Children stand like Olive Branches round about the Table, Psal. 128.3. Our Sons are like plants grown up in their youth, and our Daughters as Corner-stones polished, Psal. 144.12. It is in comparably a greater blessing, to be the Father of Many Children, than to be the Lord of many flocks. Let us never fear (as most worldly men do) that they will beggar us; he that gave them life, will not fail to provide them food; and he that bestowed on them their bodies, will give them  to put on. No man was ever beggared by his Children, but such as breed them up to be unprofitable, both to themselves and others.  
God would have the Sea stored, and filled with fishes, and yet he Created not at the first so many as might fill it, at that instant, no more than he furnished the Earth with men, and ; but appoints that to be done in time, by a suckessive propagation, and multiplication of the Creatures thereby, in their several kinds, whereof themselves must be the Instruments. Whence,   

3. Observe, Though the blessing of Propagation be from God alone, yet it pleaseth him to make use of the Creatures as his Instruments.  
Observe. 3 THis course God hath constantly observed, from the beginning to this day, unless it were only in the Conception of our Saviour Christ, by the Blessed Virgin. He Himself indeed is the Father of all Creatures, and he gives strength to conceive seed, and that sometimes beyond the ordinary course of nature, as he did unto Sarah, and Elizabeth; but yet so that they conceived seed by their Husbands. Now this Course God holds, 1. That by this means the Creatures might be the more firmly united in love, and every one of them might be stirred up to provide for his own flesh. 2. That the Power of God might be the more manifested in the weakness of the Instrument, which propagates life to another, which it neither had from, nor can continue in itself.  
When we Consider the vastness of the Sea, we can never sufficiently admire the infinite power, that appoints it to be replenished with fishes. This indeed hath been a great vanity and folly, for any man to undertake, as work beyond his power, but God undertakes and performs it. Whence,   

4. Observe, There is nothing so  or Wide, but God can easily Furnish and Fill at his Pleasure.  
Observe, 4 AS he hath done the whole Compass of the Earth with Herbs and Plants, yea, with Men and Beasts. The Sea with Fishes, the Heavens, of such an incredible extent, with Stars; 1. Seeing he hath abundance of Spirit, Mal. 2.15. which enables him to create Millions, as easily as to create One. 2. Because he created nothing in vain, but proportioned, in his Infinite Wisdom, the works which he made, according to the measure of the Creatures that should store it; seeing we account it folly in men to build a Large House for a Small Family.  
Let all men depend on Him for sufficiency; He that stored the Earth, the Sea, and the Heavens, shall we doubt whether he can furnish one of our poor Cottages? fill every one of our bellies? provide Portions for a few of our Children? Or shall we fear that he who satisfies the desire of every living thing, will neglect his own, or increase his Family beyond the portion of his provisions? There remains even in the best a Leaven of Atheism, by which we are prone to measure God, according to the scantlet of Men. Moses himself doubts, where God can find means to fill the bellies of six hundred thousand men with flesh, Numb. 11.21. but if God undertake, we see he makes it good. Out of the same heart of unbelief it is, that we are questioning what we shall eat or drink, or put on, Matth. 6.31. As if he that made this world out of nothing, could not as easily have made and furnished a thousand if he had thought it fit. Nothing shall be left empty of all that he hath made; only our unsatiable desires, which he never made, he never promised, nor intended to fill.    

VERSE 24.  
LEt the Earth bring forth] Or, cause to come forth, as it were, out of the womb. A phrase that notes rather the place wherein, than either the Efficient, or Material cause, or Manner in which they were produced. As for the Manner, it was merely Supernatural by a work of Creation, in which the Earth could have no efficacy at all, it being an Act of God's immediate Power alone. The Matter of which they were Created, was, in all probability, taken out of the Earth; as we see afterwards the Body of Man was: but that is more than this phrase implies, which notes only, Out of what they were produced, which was out of the Earth; and Where they were to abide.  
The living Creature] Plants and Herbs, we know, are said both to Live and Die; but because that is but an imperfect life, as wanting the two main faculties in which Life is exercised, Sense and Motion; therefore those Creatures that enjoy that more perfect life, exercising those faculties, are termed by an eminency, Living Creatures.  
After his Kind] By which, as they were distinguished in their first Creation both in Form and Nature; so, they here ordered and appointed by God to continue to the world's end, distinct one from another in their successive propagation, by which they were to be multiplied.  
] The word Behemoth, which Moses useth in this place, as some think, signifies most properly the greater kinds of Beasts: But we find it generally (when it is put without any addition) used for any kind of fourfooted beast. But in this place it seems to be set in opposition against the beasts of the field, and therefore is conceived to signifies tame Beasts, which men keep about them in their Grounds or Houses, for Food, Labour, or Pleasure.  
Beasts of the Earth] Wild Beasts; called Beasts of the Earth, because they are not within any Enclosures, but have the wide earth to range in at their pleasure. As for the name Caijah, by which they are called in the Hebrew Language, it is derived from a word that signifies to live; whether it be given them for their Liveliness, in which many of them surpass tame beasts; or because they are many of them beasts of prey, and are nourished by other living Creatures, it is not much material.  
Why God made not the Beasts with the Birds and Fishes on the fifth day, but made them on the sixth day, together with man, it is Curiosity to inquire, God had power to make What, and When, he would; and is not to be accountable to us for any of his actions, or for any Circumstance of them. It is enough to stop all men's mouths, That it pleased him so to do. Yet we may probably guess, that seeing Beasts were nearer to men in their dwelling, God was pleased to make them together, which were to dwell together. Only we are to take notice, that the Beasts were produced out of the earth, out of which (as we shall see by and by) the body of Man was taken too. Whence we may,  

1. Observe, Man and Beasts are of near Alliance.  
Observe. 1 OF one Common Parent, the Earth, in respect of their bodies, even of the same Substance, nourished by the same food, confined, at the least at present, to the same habitation, and to be resolved with them into the same dust of which we were made; so that we may say unto the worm, Thou art my Mother and my Sister, Job 17.14.  
Let us then bless Him that hath put so great a difference between them and us. 1. In Nature, having given men wisdom and understanding, which he hath denied unto the Beasts of the field, Job 35.11. 2. In our advancement, who hath put them under our feet, making them our Vassals, and us their Lords, Psal. 8.6, 7. 3. In our Spiritual estate, in making us at present members of his Son, and thereby his Children by Adoption, and heirs of his glory. Let it please us with our Condition; encourage us to his service, who hath so highly advanced us; abase us in our thoughts and esteem of ourselves; and move us to Mercy and Compassion even 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 itself to give life to other Creatures, which it had not in itself; 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 special observation. Man's 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 only. Whence,   

2. Observe, Beasts are Wholly Of, and Out of, the Earth.  
Observe. 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 Souls, in Nutrition, Motion, or Sense, exercised merely 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.  
Were 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, Judas 10. becoming wholly sensual, Judas 19 walking altogether by Sense, and not by Faith, as God's Children either do, or at least should do, 2 Cor. 5.7.  
By the Word and Decree of God both the tame and wild beasts, and every creeping thing, were Created. Whence,   

3. Observe, All the Beasts on the Earth, being God's Creatures, are God's Store, and at his Command.  
Observe. 3 EVen every Beast of the Forest, and the  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 go, directing them to execute his Will: 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 fruitful, and useful by his blessing, Psal. 144.13, 14. 2. Seek all at his hands. 3. And serve and honour him with all that we possess, 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 ourselves.    

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 only 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. Whence,  

1. Observe, God not only Decrees and Commands, but Performs and Brings to effect, whatsoever he Wills.  
Observe. 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 sprinkling them into the Air, shall turn in Sores and Blains upon men's bodies; his Word alone shall bring forth Frogs and Caterpillars, Murrain upon the , Hail and Lightnings from Heaven, Darkness upon the Land, and ●eath upon the first born. And this God doth, not only 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, Ear-ring, 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 strength, Deut. 8.3. Nay, he wills our Sanctification and Holy conversation, and he works in us both to Will and to do, Phil. 2.13.  
Let this Consideration, stay up and support the hearts of God's Children: whatsoever God hath engaged himself, unto by his Word and Promise, he will not fail to bring to pass, to give Grace at present, and Glory hereafter, Psal. 84.11. For he speaks Righteousness, Isa. 45.16. Never look either upon the weakness of the Means, or the greatness of the work; but look upon the Power, and Truth of him that hath promised it: It is God's Word and it shall stand when Heaven and Earth shall fail. And let this bear up our spirits, when they are sinking under the sense of our weakness; 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. Only 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 answerableness of it, in all things, according to that which he had appointed.  
There follows in the last place, the Creation of Man, the last, and perfectest, and the Crown, and Glory of all Gods visible Works; for that cause described more at large, and with more variety of Circumstances, than 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, encourageth 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) after the manner of men.  
Us] He means the three Persons in the Trinity, whence it is that Elihu calls him, God my Makers, Job 35.10. as the Original hath it; and the Psalmist in like manner, Let Israel rejoice in his Makers, Psal. 149.2. Thus we have represented unto us, a Consultation before hand, a Counsel of Gods advising, and resolving upon the Creation of Man that our hearts might be raised up, to the Expectation of some extraordinary work to follow 〈◊〉 usually Counsels, are the forerunners, and foundations of great Actions to ensue.  
Man] The name of the kind of man, not of the person of the first man. And the word Adam signifies properly, Red or Red Earth, pointing at the matter of which man's body was framed. The same Word is sometimes used to express the base condition of man, as Psal. 62.9. That which we render men of low degree, are vanity, and men of high degree, are a lie, is, in the Original The Sons of Adam, are vanity, and the sons of Jsh a lie.  
In our Image] That is, A resemblance and Answerableness to our nature; And it is worth our observation, that this term Image, is put in the singular number, Implying that these (Us, that is the Three Persons, that are brought in here consulting together) have but one Image, that is, but one Nature: of which, Man is in some sort partaker, 2 Pet. 1.4. This Image of God in man some conceive, to comprehend three things. 1. Man's nature, by which he was made a reasonable soul, and therein resembled God in his Wisdom. 2. His Uprightness by which he was, in some degree, answerable to God in Holiness. 3. His State, in his Dominion over the creatures, wherein he may be conceived, to be answerable to God in Dominion, and Sovereignty. But, if we speak after the manner of the Scripture, the Image of God in man, seems most properly to imply his Resemblance, not so much in his Nature, as in the Rectitude and Holiness thereof; for, now the Image of God in man is defaced, yet the reasonable soul and the faculties thereof continue still, though much impaired. And the renovation of God's Image in us, is in Righteousness and Holiness, Eph. 4.24. Whereunto if we add knowledge, Col. 3.10. (by which the Apostle understands, not natural Reason, or understanding; but the Supernatural Knowledge of Heavenly things) we have the full Character of God's Image, as it is expressly called in both these places. Besides, when Adam, Gen. 5.3. is said to beget a Son in his own Image; he begat not an unreasonable, but only a sinful, Creature. So that God's Image, in which man was Created, must needs consist, if not solely; yet, especially in the Rectitude of his Soul, and of the Faculties thereof, both the Understanding, and Will, and Affections: Although it must needs be granted, that man draws nearer to God than any other creature doth, in his Dominion over Gods Works, in the Majesty of his Person, and in the Natural Abilities of his mind.  
After our Image] Some conceive that Image, and Likeness, import the same thing. Others conceive, that by Image is meant such a Likeness, as may leave in Man a resemblance of God, in some proportion. Others think that Image, imports a resemblance of God in man's Natural abilities, of Wisdom, and Understanding; and Likeness implies his Supernatural Abilities, of Wisdom and Holiness, which were given him above Nature.  
And let them have Dominion] That is Authority, and Power to Rule, Command, Order, and dispose, and make use of them, as needful occafions shall require, which the Psalmist, in a significant phrase, calls putting under our feet, Psal. 8.6. So that the fear of man is upon them, as God Himself speaks, Gen. 9.2. Of which still we have, in many things experience at present, but was more general, at the first, in man's Innocency, and more perfect. This Dominion must be understood, not to be Absolute; seeing it descended not, by any natural right, but being of free gift, must be limited by the will of him that bestowed it; that is, in ruling over them, in Love, and Mercy, for their good, and preservation; for which he was trusted with that Power over them.  
Over the Fish of the Sea] The Extent and Limits of this Sovereignty, by which it is bounded, are expressed in the next place. In Heaven he hath nothing to do, the Creatures there are for men's service, but not under his Command, which is Limited to be over the Creatures here below, and is extended not only to Fishes, Fowls, and Beasts; but to the Plants also, and Herbs, of which he hath commission to make use, for his food, ver. 29. but because that Grant is extended to the beasts also, it is passed over here in silence, where that power, which is given to Man alone, is only expressed.  
In this history of the Creation of Man, the Holy Ghost sets before us, as he had done formerly, in the history of making the rest of the Creatures. 

1. God's Decree, wherein we have. 

1. The Author thereof, the three Persons in the Godhead.  
2. The manner of their proceeding, by way of Consultation.  
3. The work appointed to be made, which was Man.  
4. The fashion after which he was to be made, After God's Likeness, and Image.  
5. The estate in which he was to be placed, To be Lord over all God's works here below.    
2. We have the Execution of this Decree, and therein is expressed, 

1. The perfecting of the Work, Man was made, in all things, as God had Decreed to make him, and that in both Sexes, Male, and Female.  
2. The Blessing of God upon Man, after he was made.  
3. His Investiture into his Sovereignty.  
4. The Allowance of provision for the Support of man and beast.      
THe Order, and Place, in which man was Created, which was after the rest of the Creatures, is fit to be considered; It is true that it depended merely on God's Will, to make him, both what, and when he pleased; yet he may be probably conceived in creating man last of all his works, to have respect unto three things. 1. To the Order, which he had observed in all his former Works, which was to go on still towards perfection, reserving the best of all his works unto the last. 2. It seems to be convenient, that seeing Man was to make use of other Creatures, for his service: they might be first made, that man might come into the world ready furnished, and stored to his hand, with all manner of provisions needful for his Use, and Comfort, which also the more Commended God's Bounty, and provident care for his Good. 3. That it might the more evidently appear, that Man had no hand in making any of those works, which were Created, before he had any being at all.  
The Author of this Decree for man's Creation, which were, all the Three Persons of the Trinity; the manner of their undertaking, this work which is by way of Consultation, Gods interessing himself, in the Work and Resolution to go about it himself in person, and the pattern according to which, he intends to make it after his Own Image; all those Circumstances laid together, cannot but raise up our hearts to the Expectation of some great and extraordinary piece of work to follow. So that we may,  

1. Observe, Man is a singular and Extraordinary Piece of Work.  
Observe. 1 MAde a little lower than the Angels, Psal. 8.5. and Crowned with honour, advanced above all the Creatures of this Visible World, in the Majesty of his Person, in the Abilities of his Mind, Job. 35.11. in Sovereignty over all the Works of God's Hands: but above all in his Spiritual Estate, wherein he is made a Member of Christ, a Son of God, and Heir of Glory, that the consideration thereof, may justly ravish us with Admiration, as it doth Holy David, Lord what is man, that thou art so mindful of him, Psal. 8.4.  
1. Then questionless he must be God's Chiefest Care, more worth in himself then many Sparrows, Matth. 10.31. than Oxen, 1 Cor. 9.10. created after the most perfect pattern, the Image of God Himself, Purchased at the Dearest rate, even with the blood of the Son of God, and ordained unto the highest end, the Advancing unto, and enjoying of Glory. And shall he that so graciously clothes the Lilies of the Field, that so carefully feeds the young Ravens when they cry, satisfies the desire of every living thing, neglect to provide necessary supplies for man, the Glory of all the Creatures, and Lord of all the works of his hands? See how our Saviour presseth this Argument, Matth. 6.26.30. and 10.30. And the Apostle, 1 Cor. 9.10. Now if men in general may rest upon those grounds, the assurance of God's Children, must needs be much stronger; both for needful supplies and protection, seeing he, that hath given unto them his own Son, cannot but with him give them all things, Rom. 8.23. Especially being Members of his Body, who is Lord of all things; and therefore cannot suffer his own Members to pine for hunger, to starve for cold, to be persecuted, afflicted, and tormented, having received besides, a charge from his Father, to lose none of those that are given him; but to raise them up at the last day, Joh. 6.39. So that he cannot but be the Saviour of his own body, Eph. 5.23.  
2. Let men who are so far advanced, above all other Creatures, do him service above them all; Let the rest of the Creatures, which in their places continue, according to his Ordinance, Psalm 119.91, stir us up, that more especially are appointed for his service, engaged by greater Mercies, and furnished with greater abilities, to serve and honour him, with all our Endeavours; rendering unto him proportionally, to what we have received of him, that as God hath put more Honour upon us, than He hath done upon any other Creature: so we may advance and Honour him in a greater Measure, than any other Creature. Remembering, that we must give up an account unto him, of the Talon which we have received from him, and according to the proportion of what we have received: as it is represented unto us by our Saviour Himself in that Parable, Matth. 25.  
Before we come to the examination of the particular circumstances, Considerable in Man's Creation, it will not be amiss to take notice of the Order in which he was Created: he was the last of all Gods Visible Works, when the Heavens were framed, and furnished with Lights, both to guide and cherish him; the Earth made dry for him to walk and dwell upon, and furnished with all variety of Herbs, Plants and  for food, Service, and Delight; when nothing was wanting, which was needful and useful, for him, than was man made. Whence,   

2. Observe, God provides before hand, all things needful and convenient for man's supply.  
Observe. 2 THus he prevents us with the blessings of his goodness, Psal. 21.3. causing his Care and Providence to go before our necessities. Thus when he had resolved to call for a Famine upon Canaan, and the Countries adjoining, he provided, and sent into Egypt, Joseph before, to make provision, and to lay up store of corn beforehand, Gen. 45.7. And thus, before any request be presented unto him, he considers beforehand what we need, Matth. 6.32. And in the course of nature, God provides milk for children before they be born, as their Parents provide them , whose care notwithstanding comes far short of Gods, as David found by experience, Psal. 27.10. Out of the same provident care of his, he brings forth store of provisions in the Summer, to supply the pinching necessities of the Winter following, which if he should forbear to do, all flesh must necessarily perish.  
Moses in this History of man's Creation, to apply himself to our weak capacity, sets God before us, undertaking and proceeding in his work, after the manner of men, by way of advice and consultation beforehand, as men use to do, when they undertake any business of importance; although it be true, that God who apprehends all things at once, cannot be capable of deliberation; but thus far he is pleased to abase himself, in compassion towards us to shadow his ways unto us, by the actions of men, that we may the better understand them. Whence,   

3. Observe, God is pleased, in compassion of our Weakness, to express Himself, and his Actions, unto us, many times, after the manner of Mon, and their Actions.  
Observe. 3 THus God sometimes, in his Word, represents himself, as moved with humane Affections, Grief, Joy, Wrath, Compassion; with humane expressions in forms of speech, as Expostulations, Complaints, and Deliberations; with humane Actions, Coming, Going, Sitting still, Arising, Standing, Sleeping, Forgetting, Remembering, and the like.  
And this he doth, 1. That he may condescend to our weakness, which moves him to feed us, as Paul doth his hearers, with milk, because we cannot brook strong meat, 1 Cor. 3.2. representing Heavenly things to Earthly men, by earthly means, as our Saviour speaks, Joh. 3.12.  
And, 2. To affect us the more, by representing spiritual things, by those, which being Earthly, are nearest to Sense, which usually works most on our affections.  
Let it fill our hearts with the admiration of God's mercy, and compassion towards such unworthy wretches as we are, unto whom he is pleased to descend so low, seeing we cannot ascend up unto Him, clothing himself, as it were, with our flesh, and appearing to us, in a sort, in the form of a man, laying aside his own Glory and Majesty for our encouragement and instruction.  
A special end, which the Spirit of God aims at, in setting out this history of Man's Creation, with such variety of Circumstances, and representing God consulting in such a manner, is, to raise up our hearts to a more serious consideration of, and diligent searching into, the work itself, which must be supposed to be of more than ordinary importance, unto which there is such unusual preparation. Whence,   

4. Observe, Eminent and Extraordinary Works of God, require of Men, more Especial and Extraordinary observation of them.  
Observe. 4 IT is indeed our duty, to magnify every Work of Gods, which we behold, Job 36.24. even the most ordinary, as the distilling of the very drops of rain from the clouds, ver. 27. as having, and representing unto us something of God: How much more doth the Prophet David, when he looks upon the Heavens, the Sun, the Moon, and Stars, break forth into the admiration of God's glory, Psal. 8.3. Wherefore we find God's people justly taxed, for not taking notice of that wonderful work of God, in making the Sands the bounds to keep in the Sea, Jer. 5.22. When Moses saw the bush burn, and was not consumed, he conceived it to be some extraordinary thing, and drew near to inquire what it should be, Exod. 3.3. And when men see wicked men's own tongues to fall upon them, they take special notice of, and wisely consider, that it is Gods doing, Psal. 64.9. And when God will show Ezekiel that great act of his, in gathering his dispersed people, and uniting them into one body again, he stirs him up to the serious consideration of that great work, by representing it unto him in the vision of the dried bones, Ezek. 37.1. But above all, the Redemption of the world by Christ, not only the Prophets themselves diligently searched after, but the Angels desire to look narrowly into, 1 Pet. 1.10, 11, 12.  
To consider the Circumstances of this History more particularly, Moses represents God after the manner of men, consulting, and as it were, taking advice, before he undertake this great Work of Man's Creation; implying, that this is either the Use and Custom, or rather the Duty of men, to proceed in the undertaking of great works in such a manner; So that we may,   

5. Observe, Works that are of Moment and Importance, aught to be undertaken with Advice and Counsel.  
Observe. 5 IT is Counsel (saith Solomon) that establisheth every purpose, Prov. 20.18. and in the multitude of Counsellors there is assurance, Prov. 15.22.  
The Reason, 1. Because we see not (as God doth) all things at once, but by Reason draw one thing out of another.  
2. Because every man sees not all things, and therefore we need more eyes than our own, to help us to find out all that should guide our Judgement.  
3. And lastly, Those things that are of Moment in themselves, draw on Consequents of moment, upon which the safety either of particular Persons or States depends; whence Solomon tells us, that Where there is no counsel, the people fall; but in the multitude of Counsellors there is safety, Prov. 11.14.  
God indeed is here represented, as Advising, and Consulting; but it is only with Himself, he calls no Creature into Council, to advise withal; but only the Three Persons of the Deity, they deliberate, and determine, what shall be undertaken and performed, in this work of Man's Creation. Whence,   

6. Observe, God in all his Ways and Works is guided by no Counsel but his Own.  
Observe. 6 NO man hath known his Mind, much less hath any man been his Counsellor, Rom. 11.24. Who hath directed the Spirit of the Lord? or being his Counsellor, hath taught him, Isa. 40.13, 14?  
Reason 1. He needs none, as being of Himself of Infinite Wisdom, Psal. 147.5. Comprehending in one view all things, Past, Present, and to Come.  
2. Seeing He Only hath Counsel and Understanding, Job 12.13. it must needs follow, that any Understanding that is in the Creature is from him; so that in advising with the Creature, he should but consult with Himself.  
3. It suits not with God's absolute Sovereignty, to advise with any about what he means to do, seeing all things are to be guided by his Will, and to be effected by his Power.  
How dare men take upon them, the boldness, to advise God in his ways? Now this we do, at least by Implication, in many of our vain wishes, unadvised censures, and causeless complaints, of many things done, or desired by us to be done, in the Course of his Providence, which when we Choose according to our own Wills, what do we else but Limit God, and either chalk him out his Way before hand, or (which is worse) call him, in a sort, to account for that which hath not been done according to our minds: Which must needs savour, both of Sottish Folly, who think ourselves wiser than God; or of Infinite Pride, and rebellion, when we deny his Sovereignty, as if he had not power to do with his own what he will, unless it be according to our wills.  
Again, out of the same Circumstance,   

7. Observe, Man hath no Maker but God Alone.  
Observe. 7 ONe God Created us, Mal. 2.10. Our bodies (though they be begotten by the help of our Parents) yet his hands made, and fashioned as clay, poured them out as milk, curdled them like cheese, clothed them with skin, and fenced them with bones and sinews, Job 10.8, 10, 11. And as for our Souls, he infuseth them, Eccl. 12.7. and makes them; as Zedekiah acknowledgeth, Jerem. 38.16.  
Let then the praise, and honour, and thanks, be returned unto him alone, who made us alone by his Own Wisdom, without any Creatures Counsel; by his own Power, without any Assistance; Out of his Own free Love and Goodness, without any Solicitation, or Engagement; who alone supports us by his Providence; nay, Redeemed, and Saved us alone, by his own Son. Let it be our Care to Honour him alone, to give up ourselves to his Service alone, harkening only to his voice, and doing his Will alone, glorifying him in our bodies, and in our spirits, which are his, 1 Cor. 6.20.  
The Pattern after which Man was made, was Gods own Image and likeness, appearing especially in the Abilities, and Endowments of his Soul. Whence,   

8. Observe, Man, in his first Creation, was made by God after his own Image.  
Observe. 8 PArtaker of the Divine Nature, 2 Pet. 1.4. Not so much of Gods Being (for therein all Creatures have some resemblance of him) nor at all of the full Measure and Infinite Perfections of his Being, Of his Simplicity, Immensity, Eternity, Omnipotency, which are utterly Incommunicable to any Creature, whose nature is altogether uncapable of them. But the Image of God in man consists in some resemblance, which he bears of those communicable Properties of his Wisdom, and Holiness, (as hath been showed already). That which moved God to advance men unto so much honour, must needs be his own Goodness, and Free Love, which provokes him to bestow without measure, as they are without measure. Although withal, we may conceive, that he had, 1. Respect therein to his own honour, which is much advanced by bestowing such gifts upon men, as advancing them to so high a condition above all other Creatures, and cannot but discover the Admirable, and Transcendent Perfections of the Creator, that bestowed them, in whom those Eminencies of Wisdom and Holiness must needs be acknowledged to dwell more abundantly, beyond all proportion. 2. This Creating of man, by God, after his own Image, seems some way needful, for the admittance of man into a nearer degree of Communion with God; otherwise God might have delighted in man, as he doth in the rest of the works of his hands, Psal. 104.31. but could never have had Communion with him, as he hath with all those, whom he hath chosen in Christ, 1 Joh. 1.3. and renewed for that purpose after his Image.  
Let it move all those, who are Created after God's Image, to carry themselves answerable thereunto, in Wisdom, approving and esteeming only things spiritual and heavenly, God himself, and the things freely given us of God, and in Holiness, answering his Will in all our affections, desires and endeavours. This, 1. is our greatest honour, to be, as near as we may be, like unto God; a dignity that the ambitious men of the world have endeavoured to arrogate unto themselves, Isa. 14.14. though they sought it in a false way. 2. Will move God to delight in us, Prov. 11.20. & 12.22. 3. Will bring us a sure reward, when by walking worthy of Him, Col. 1.10. we move others to glorify him, Matth. 5.15.  
Let it be a means to raise up all men's hearts to the detestation of sin, which not only defaced this Image of God in us, but besides hath stamped upon us the character of Satan, whom all men that are born, and still remain in the corruption of their nature, resemble both in their disposition, and in their actions, Joh. 8.44. 1 Joh. 3.8. Abiding, Walking and Delighting in Darkness, as Satan doth, whose dominion is also called the Kingdom of Darkness; and walking in perverse and crooked ways, contrary to God, who therefore must of necessity walk contrary to them.  
It cannot but be granted, that this Image of God, according to which he form the most excellent Creature, of all the works of his hand, must needs be the greatest ornament and crown of glory, that could be set upon the head of a Creature, not only because God bestowed it, as a special and eminent favour, upon the chief of all his works; but besides, because there cannot be conceived, a greater perfection in a Creature, than the nearest resemblance of the Creator. Whence,   

9 Observe, God's Image in Man, is his greatest Glory.  
Observe. 9 IT is Righteousness, and that alone, that makes a man more Excellent than his neighbour, Prov. 12.26. Whence it is that the Saints have that title given them, that they are called the Excellent, Psal. 16.3. as if holy men only were worthy to be so called; and for the other part of God's Image, which is Wisdom, Solomon tells us, that it excels folly, as far as light excels darkness, Eccl. 2.13. We must understand by it that wisdom which consists in the knowledge of the most High, without which Agur acknowledgeth himself to be altogether brutish, Prov. 30.2, 3. Wherefore our glory whereunto we are reserved, (though we know not in Particular what we shall be) is in General described to be this, that we shall be like unto God, because we shall see him as he is, 1 Joh. 3.2.  
Let us then, despising the vain shadows of honour, which vain men so much affect, 1. Labour to gain this true honour, to come as near to God as we can, in Wisdom, and Holiness, climbing up from one step of this dignity to another, Giving all diligence to add unto our Faith Virtue, to Virtue Knowledge, and the rest that follow in the Apostles direction, 2 Pet. 1.5, 6. And by patiented continuance in well doing, seeking honour, Rom. 2.7. striving to adorn, not our bodies, but our hidden man of the heart, which only God sets much by, 1 Pet. 3.4. and commends, Rom. 2.29. As for outward ornaments, that grace the body, or Titles, or places of honour, which advance one man above another, in the eye of men, without the inward, and true Ornaments of Wisdom and Holiness, they are but like the paintings of Sepulchers, and advance not a man one step above the beasts that perish, Psal. 49.20. 2. According to this true honour, of the stamp of God's Image upon a man, let us esteem both of ourselves and others, which is godly men's property, Psal. 15.4. who judge as God judgeth.  
After the Pattern according to which Man was made, follows the estate unto which he was advanced; God bestows on him the Dominion over all his Creatures, that as he was in some degree Partaker of his Nature: so, he might in some sort, resemble him in his Sovereignty, and so be, as it were, his Deputy here on Earth, Commanding under him, and in his Name, all the works of his hands, or at least the greatest part of them. Whence,   

10. Observe, God hath advanced Man to have the Dominion and Lordship over all the works of his hands.  
Obser. 10 To enjoy the benefit of them all, even those which are not under his command, the Heavens, Sun, Moon, Stars, Clouds, Winds, all of them in their Courses doing us service, to give us Light, Influence, and Rain, by which they drop down fatness on the Earth, So Deut. 28.12. Job. 36.28. and to be subdued by us, The Earth by habitation, and Culture, the Sea by Navigation, and fishing. But above all the rest, the  are most at our Command, which besides the food and clothing, which they afford us; in their labours, do us a kind of voluntary homage, in obeying our directions, and submitting to our government. So that all things are put under our feet, Psal. 8.6. So that as they are all God's Servants, so we may with all thankfulness acknowledge, that he hath made them our Servants too. Now, howsoever we had, by rebellion against God, forfeited this Lordship of ours, yet God in mercy hath restored it, in some measure by Christ, whom he hath given to us, and with him all things, Rom. 8.32. So that in him we may say, All are ours, 1 Cor. 3.22. And this in part God manifested, in renewing this Patent to Noah (and in him to all the faithful) saved out of the waters, in the Ark, which was a Type of Christ, Gen. 9.1, 2.  
1. Let no man doubt of a sufficient supply for the necessities of this Life, seeing God hath given us all things, abundantly to enjoy, 1 Tim. 6.17. How can any man want food, and clothing, that hath all the Creatures in Heaven and Earth to do him service? Only let us walk in Faith, and Obedience; to which the promise of sufficiency belong, Psal. 37.3. Otherwise as sin forfeited our Lordship over the Creatures in Adam's Apostasy, so it may and will still hinder Good things from us, Jer. 5.25.  
2. Let us be careful to use the Creatures well, both for their good and our own, ruling over them like Lords, and not as Tyrants, endeavour to preserve them; a Righteous Man regardeth the life of his Beast, Prov. 12.10. Using them as supplies for o●r necessities, and not as Fuel to our Lusts, remembering that we enjoy them only by grant from God, and not by any right of our Own, and therefore are to use them within the bounds and limits, which he hath set us; unto whom also we must render an account, as his stewards, how we have employed them for his honour, and our own good.  
3. For shame, let not us abase ourselves, to our own Vassals, to serve them, which God hath put under our foot, setting an high price upon things of no value, stooping to them in our Affections and desires, which is a mark of subjection, Gen. 3.16. And making them our Delight, and Confidence as most men do, Prov. 18.11. Luk. 12.19.  
This Lordship over the Creatures Man could not challenge by right of Creation, seeing he was but a fellow Creature with them, it was Gods free Gift to make him their Lord to express his bounty to man the more abundantly. Whence,   

11. Observe, Man's dominion over the Creatures, is no right belonging to him by Nature, but bestowed on him, by God's free Gift.  
Obser. 11 IT was God that put all things under our feet, Psal. 8.6. and out of his bounty gave the Earth to the Sons of Men, Psal. 115.16. The truth is, Man could not by right claim any Dominion, over that, which had no dependence on him, neither by Creation, nor by present sustentation: seeing the dependence of one upon another, is the foundation of all Subjection, and Sovereignty. Neither could any bestow this Sovereignty, but the Lord Himself, who by right of Creation hath interest in all things as his own, and hath power to bestow them as he will: so that the Earth is his alone, and the fullness thereof, Psal. 24.1. Neither can he pass it over to man any other way then by free gift, seeing he is no man's debtor, neither can any man challenge him, that he hath given unto him first, Rom. 11.35.  
1. Let all men freely refer all that they enjoy, to the honour of him that bestowed it, which is the only quitrent that he reserves unto himself, for all his bounty, and which costs us nothing, but brings us more honour, than we bring unto him. This we do, 1. When we acknowledge all that we receive, with thankfulness unto him that bestows it, as Jacob doth, Gen. 31.9. And that with a sensible feeling of our own unworthiness, as we are directed to do, Deut. 26, 5, that we may look upon that we enjoy, as a free gift. 2. When we honour him with our substance, both in employing, and consecrating some part of it to his service, Deut. 26.10. And 2. Besides, by referring all the strength that we receive, by the free use of his Creatures, to encourage, and enable us to serve him with cheerfulness: this is indeed to Eat and Drink, and to Do all that we do, to the honour and Glory of God as we are directed, 1 Cor. 10.31.  
2. Let us all, whom God hath entrusted with his Creatures, use them according to the will of him that hath committed them unto us, remembering that he hath reserved the property of all unto himself, and hath made us only stewards of that which he hath put into our hands, to preserve and cherish the Creatures, and to make use of it to ourselves, when our necessities require it, but still within the bounds of sobriety, for our own good, and not for our hurt, for strength and not for surfeiting or drunkenness; and our  for warmth and not for pride, or wantonness. And the remainder, that which our necessities require not, to bestow as God directs us, imparting our overplus to others, not out of courtesy, but of duty, Prov. 3.17.28. especially to the Saints, Psalm 16.2.3. and household of faith, as the Apostle so calls them, Gal. 5.10.  
We cannot without injury unto God, pass over the largeness of his gift unto Man, which the Psalmist for that purpose sets out (as the Holy Ghost doth here) by the enumeration of all the particulars, contained in it: He gives, not like Man, but like Himself, bestowing upon Man at once, no less than the Dominion over all the works of his hands. Whence,   

12. Observe, God gives, not like Man, but Bountifully like a God.  
Obser. 12 THus David looks upon that very promise, that God had made unto him, and his Family, 2 Sam. 7.19. that it was not according to the measure of a Man's gift. Thus he dealt with Abraham giving him an Estate like a Prince of God, Gen, 23, 6. With Job, giving him a family and estate almost without measure, Job 42.12. With Solomon, besides some measure of wisdom which he begged, a large heart, and an overplus (which he asked not) Riches, and Honour, above all the renowned Men of the World. But what speak we of those, that are little more than the Crumbs that fall from his Table? To his Children he hath given Jesus Christ, his own Son, and with him all things, Rom. 8.23. Grace and Glory, Psal. 84.11. All manner of Spiritual Blessings in Heavenly places, Eph. 1.3. Thus he gives richly, 1 Tim. 6.17. and freely without upbraiding any Man, Jam. 1.5. And this, 1. he can do, because none hath a Treasure like him, Riches, Honour, Power and might are all his, 1 Chron. 29.11, 12. Yea Grace and Glory. 2. He can do no otherwise, being, as he is, Love itself. 1 John 4.16. Plenteous in mercy, Psal. 103.8. So that his Mercy is above the Heavens, Psal. 108.4. 3. He must be honoured like Himself, and none with him; and whereas nothing is honoured in him like his mercy, He must do good above all, that he may be honoured above all.  
1. Let all Men depend on him, for any thing, though never so great, Considering his Nature, he is God, and not Man: and therefore cannot, in any of his dispensations, but show himself like a God, 2. His Promise, Open thy mouth wide, and I will fill it, Psal. 18.10. Especially his Promise made unto us by Christ, in whose Name he hath promised to deny us nothing, john 16.23. 3. His Engagements, He that hath given us his Son, what can he deny us? Rom. 8.32. See how the same argument is proved, Isa. 43.3, 4. 4. The end of his bounty, which is to set out the exceeding great riches of his grace, in the Ages to come, as the Apostle speaks, Eph. 2.7. He than that made all things for himself, that is for his own glory, Prov. 16.4. will bestow them for his glory.  
2. Serve him alone, and that cheerfully, which he requires, upon this very ground, Deut. 28.47. Considering, 1. His All-sufficiency and fullness, compared with men's Emptiness and beggary. 2. His bounty, who bestows all things freely, as having no need of any thing, in recompense of what he gives; whereas men for the most part give upon hard terms, looking for something again, either to be profited by our service, or one way or other advantaged. So that concerning them, one may take up Solomon's complaint, Most men will proclaim every one his own bounty, but a faithful man who can find? Prov. 20.6.  
The last particular, Observable, in this large gift bestowed upon man, is the enumeration of the Particulars included therein, as Fish, Fowl, the beasts of all sorts, yea, the whole store of 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 largeness of God's bounty unto man, by taking notice of all the particulars, contained under this large Grant thus distinctly set before our eyes. Whence,   

13. Observe, God's Blessings upon his Children, ought not only to be remembered 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 only sum them up in gross, 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 several kinds, which withal 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 dependence upon God, in Particular Cases (wherein our Faith usually most wavers) when we remember, that we have had experience of God's favour towards us, in the like, in times past. As David remembering God's mercy in his former deliverances from the Lion and the Bear, assures himself of prevailing likewise against Goliath, 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 God's mercies towards us particularly and distinctly. Whether they be outward and Temporal Blessings, in supplying our wants daily, in giving food and raiment, and houses to dwell in, delivering us from outward dangers, sometimes restoring, and always 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 souls; 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, needful 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 rejoicing in God, for his mercies to his Church in general, and to our own souls 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 than the Angels, and crowned with honour and dignity, lest any man should think of himself above that which is meet. Or, it may be withal, to make the deeper impression of God's goodness, 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 likeness or resemblance of God, which though it be not here repeated, must be supplied, out of the Verse precedent.  
In the Image of God] These words are added, both to take away the Ambiguity of the former expression, wherein that clause (his own) being appliable, either to God, or Man, that the mind of the Holy Ghost might the more clearly appear, he adds, that he was Created, not after Man's own Image, but after the Image of God: and (which is more probable) to fix 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 flagon of wine, 1 Chron. 16.3. is said to be but One cake of bread, and one flagon 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, God's Purposes, and Promises, are all of them Yea, and Amen.  
Observe. 1 SEE Observation 6. on Vers. 3. and Observ. 1. on Ver. 7.  
The often repetition of this special honour, which God put upon Man, expressly 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, God's Special, and more Eminent Favours, aught to be seriously Weighed, and often Remembered.  
Observe. 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 God's 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 ourselves in particular, thereby.  
In Man's Creation, we have special 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.  
Observe. 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 only in the Creation of Man. Whether it were to draw us to the more serious consideration of the Work itself, 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 inferior in sex, seeing God that gave them their being, gave withal, and appointed that distinction in their Being: or for any other end, it is not easy to determine.    

VERSE 28.  
ANd God blessed them, and God said] The Name of God, twice mentioned expressly, in this place (which might without it as easily be understood here, as it is before, in the benediction of Fowls, and Fishes) seems to intimate the desire of the Holy Ghost, to move us to have God still in our eye, in the contemplation of the whole Work of Man's Creation, in a more special manner, and that in every particular Circumstance of so great a work.  
Thus we have after Man's Creation recorded, God's blessing upon him for propagation, and after that his solemn investiture, into his Dominion over the beasts of the field, and the rest of the works of his hand. Whence,  

1. Observe, It is by God's blessing, that Man must be sustained, and upheld; as well as it was by his Power, that he was Created.  
Observe. 1 BY God's Blessing, we mean, the continual prosecution of us with his favour, in the Course of his Providence, and assistance by his Power, to prosper us in our persons, and estates, and in all that we put our hands unto. This Blessing of God upon men, was always esteemed the Fountain of all good and happiness unto men. Wherefore we find that he renews it unto Noah, after the flood, Gen. 9.1. almost in the very expression, wherein it is given unto Adam here; and is bestowed upon Abraham as a special favour, Gen. 12.2. which the Patriarches made over unto their Children, and Posterity after them (by special warrant from God) as their best inheritance, and is a special reward, annexed by God, as a special Encouragement unto all that walk in an holy course of obedience before him, by which his Children should prosper in their Persons, Posterity, and Estates.  
Let all men labour to interest themselves in God's blessing, as their best portion, the showers of Blessings, as the Prophet terms them, Ezek. 34.26. which make the Wife, the , and the Ground fruitful, make our Labours successful, the means that we use effectual, and our Wealth and increase useful and profitable unto us for our good. This blessing must fall upon us from Christ our Head, as the oil from Aaron's head run down to the skirts of his garments: and is continued upon the just, Prov. 10.6. only in a way of obedience, according to God's Sanction, Levit. 26. Deut. 28.  
The same Blessing that God bestows upon Adam, he had given before unto the Fishes and Fowls, for the greatest part; but there he rather speaks Of them, than To them. Here he speaks To the man, whom he had endowed with understanding, to know what it was that he received; which seeing he pronounceth, and causeth the man to understand before he effects it, we may,   

2. Observe, God will have men to take notice of, and understand, the Blessings that He bestows upon them.  
Observe. 2 WHerefore we find God's people every where taxed for not understanding what God had done for them, as Hos. 11.3. yea, even in Ordinary blessings, Jer. 5.21, 24. much more are they charged with their stupidity, and foul unthankfulness, that understood not, nor remembered those Extraordinary favours of God, of which they had so much experience in the Wilderness, Deut. 29.4. Psal. 106.7. An argument of a brutish and senseless heart, and the ground of a spirit of rebellion, and especially the forerunner, and occasion of fearful plagues, the just reward of that foul sin of unthankfulness.  
But, whereas God had a residue of Spirit, why doth he make but one Couple? It may be it was to unite all men in love one to another, as being the children of One; so that we cannot shut up our bowels of compassion from any man, of what Nation or Kindred soever he be; but we must hid ourselves from our own flesh, Isa. 58.7. Or, it may be it was to manifest his Power, in multiplying two persons into so many Nations, as we may see now overspread the whole face of the Earth. Whence,   

3. Observe, God can easily bring Multitudes out of One, if he please.  
Observe. 3 AS he promised Abraham, Gen. 15.5. and performed it, as the Apostle tells us, Heb. 11.12, though the stock out of which they sprang seemed to be as good as dead. Thus he multiplies his Church into great Multitudes, out of an Handful of Corn sown on the top of the Mountains, Psal. 72.16. And no marvel, seeing it is much easier for Him to bring Many out of One, than it was to make All out of None, as he did in the Creation in the beginning.  
Walk before him in fear; He that made Many out of One, can more easily bring Many to One, nay, to None, if it please Him; as he dealt with Ahab's numerous kindred, and posterity, as he had foretold he would do, by the mouth of Elijah, 2 King. 10.4, 5. and as we see, He doth daily, blotting out the very memory of many great families, as he threatened to do unto Amalek, one of the first of the Nations, Exod. 17.14. Again,   

4. Observe, All the Men, and Nations in the World, are of one Blood, and have all of them but one Father.  
Observe. 4 Thus the Apostle testifies, that God made of one Blood all Nations of men, Acts 17.26. And in the renewing the face of the Earth, drew out of one Stock, all the Kindred's and Nation's of the World, which came all out of Noah's loins; so that all men have but one Father, on Earth; as well as they have but One Maker, in Heaven, One God, and Father of all.  
Let all men than love as Brethren; Looking upon all men, not only as Neighbours, as we are commanded in the Law, but as of the same flesh with us, Isa. 58.7. And let us endeavour to manifest it, in showing Courtesies to strangers, as we are commanded, Exod. 23.9, 12. Heb. 13.2. Forgiving our Enemies, and doing good to all men, Gal. 6.10.  
Of fruitfulness, at which the blessing of God points, in this place, we have spoken already, upon Ver. 22. Unto the blessing, is annexed a Direction, or Command, to subdue the Earth, and take the charge of the Creatures. Replenishing of the Earth, includes, at least, a blessing, as expressing the measure of man's fruitfulness, which should be so great, that his Posterity should fill the Earth. Notwithstanding it cannot be denied, that it carries with it besides, the force of a Command (as some men think) unto men, to disperse themselves abroad upon the face of the earth, till they have filled every habitable part thereof; at least it must be allowed, as a warrant unto them, so to do, as Occasions and Opportunities shall invite them thereunto. And indeed, how men should subdue the earth (which must be done by culture) without inhabiting it, it is hard to imagine. Whence,   

5. Observe, Man's Subduing, and Replenishing the Earth, is by special Warrant, and Command from God Himself.  
Observe. 5 THis Warrant is renewed again to Noah, after the Flood, Gen. 9.1. who was (as it were) the Second Founder of the Earth. Hence it is that the Psalmist tells us, that God hath given the earth to the sons of men, Psal. 115.16. and, as Moses speaks, divided them their inheritances therein, Deut. 32.8. And good reason it should be so, seeing the Earth being his, and the fullness thereof, Psal. 24.1. no man can warrant his title to any part thereof, unless he can derive it from God, either Immediately, which is by a Natural title, by first subduing it; or Mediately, by a Civil title, which is derived from thence.  
Let every man labour to derive his title to his possessions from God. Now we hold Lands from God, when we hold them by just Title, warranted by him; which may be either Natural, or Civil. A Natural Title, men gain, by possessing and subduing any void portion of the Earth, which is the firmest and surest holding, in the World. A Civil Title, is that which is gotten by Inheritance, Gift, or Purchase from those, either Immediately or Mediately, which formerly possessed it by such a Natural Title. We must withal labour to add unto this, a Religious Title, that having forfeited all our right which we had unto the earth, and the blessings thereby, by Adam's rebellion, being now restored by Christ, (whom God hath made heir of all things, Heb. 1.2.) we may enjoy whatsoever God hath allotted unto us in Him, in whom we have the Promises, both of this life, and of that which is to come; and from whom Abraham, through faith, derived his Title to be heir of the World, Rom. 4.13. By that title, Psal. 37. those that wait on the Lord, ver. 9 the Meek, ver. 11. the Righteous, ver. 29. and Psal. 25. ver. 12, 13. those that fear the Lord, shall inherit the Earth.  
But God not only warrants man to replenish, and possess the Earth, but appoints him withal to subdue it, that is, by Culture, and Husbandry, to Manure and make it fit to yield fruits, and provisions, for the sustaining both of men, and beasts: which God hath appointed to receive their food out of the Earth, which is done by Planting, Ear-ring, Sowing, and other works of Husbandry. Whence,   

6. Observe, Those that have possessions in the Earth, must withal so manure and husband them, that they may be made useful, and fruitful.  
Observe. 6 THis indeed was man's task in his Innocency, wherein, though God planted for him a Garden full of all choice fruits, for necessary use, and delight, yet he appointed man some labour about it, to keep and dress it, which he commanded upon a double ground; 1. That thereby Man might the better observe the blessing of God in the fruitfulness of the Creatures. 2. That observing the ways of God's providence, in blessing the labours of his hand, man might be stirred up to more cheerfulness in his service. But in this state of Man since the Fall, this Commandment of God binds us more strongly, to humble us the more, by getting our bread with the sweat of our brows, Gen. 3.19. So that plenty of bread is now annexed to hard labour, Prov. 12.11. & 28.19. And withal, such kind of labour is not only for necessity, but exceeding profitable to man, both for the preserving of the health of his body, and for preventing those distempers of the mind, that Idlnesse would certainly pester it withal. So, our present condition considered, in labour there is profit every way, Prov. 14.23.  
But besides the dominion of the Earth, God is pleased to put under man's feet the rest of the works of his hands, the Fowls, Fishes, and Beasts of the field, and to make him Lord over them all, both to govern them, and to make use of them for his service. Whence,   

7. Observe, All the Creatures of the Earth, are the Servants of Man, by the Appointment of God Himself.  
Observe. 7 SEe Ver. 26. Observe. 10. They were indeed so ordained to be by God, and continued to be, till man's Apostasy. And even since the Fall, God hath been pleased to renew this privilege, which sin had forfeited; as we see he did in express terms to Noah, Gen. 9.2, after the Flood. Which also we still enjoy in a great part; so that the fear of man is upon the rest of the Creatures still. And howsoever they serve not so willingly, as they should have done, if man had not fallen, yet we see the power of man prevails over them, to master and tame them in a great part, Jam. 3.7. An argument of the great power of God, that we prevail over such Creatures, as both in the fierceness of their nature, and strength of their bodies, do far excel us.  
If then the Creatures obey us not, or if they do it rather by force, then willingly, and sometimes cast off the yoke, and offer violence to their Masters; thank Sin for that, as well as for many other mischiefs: but from the beginning it was not so.    

VERSE. 29.  
BEhold] That is, Take notice of a special favour, although all the Creatures are mine, as being the work of mine own hand, yet am I well pleased that some of them should perish, to preserve, and keep you alive. It may be withal, that, by this particle of Observation, he points at God's provident Care, in providing means to sustain Man, before he had Created him.  
I have given you] Who am Lord of all, and therefore have power to dispose of mine own as I please: And though you can claim nothing in your own right, yet you shall receive all of my free gift. And [I have given] expresseth the full ratification of the Gift, as not to be expected hereafter, but to be enjoyed presently from that very instant.  
Every herb bearing seed] By which, though you spend the herb, yet the kind of it may be still preserved; and so the provisions for the sustaining of your lives renewing daily, may be sufficient to yield you a lasting supply of food, for time to come.  
Which is upon the face of the Earth] Which you are to replenish, and subdue. The words seem to enforce a double encouragement to labour; The first from necessity, as if he had said, Husband the Earth well, for it is the fruitfulness of the Earth, by which you must support your lives. The Second, for the Interest which God gave them in the fruits of their Labours: As if he had said, Bestow your labour in husbanding and manuring the Earth well, for you shall eat the fruits of it; so that you shall labour but for your own good.  
In which is the fruit of a Tree] For it is only the fruit of any tree, that we make use of, for food. The leaves may be sometimes useful for Medicine; but, only the fruit is our food.  
To you it shall be for meat] Thus God expresseth the use of the Herbs, and Fruits, which he had given Man, that they should be for their food: in which clause is withal included a secret Blessing of God upon them, that they should not only be meat, but nourishment too. For Herbs, and Fruits, are not presently nourishment, because they are eaten; neither do they prove so to all, nor at all times. It is true, that Man lives not by bread alone, but by every word that proceeds out of God's mouth, that is, by his blessing upon the bread, which gives it power to nourish us. Our nourishment by food may indeed justly be accounted amongst God's wonders, much more amongst his blessings.  
In this, and the next Verse is clearly set before us, both the Goodness, and Provident care of God, in allowing and appointing of provision of food, both for Man, and beasts, which God annexeth, to the Dominion given to Man over the Creatures, and that (as we may probably guess) partly to enconrage him, to take care of the Earth, the fruits whereof must sustain his life. And partly to temper his thoughts, in the consideration of his new dignity; He was to bear rule over the Earth, but he must be supported by it; he was a Lord, but a Lord that could not stand by himself, but must be supported and upheld by the daily food, which was to be supplied unto him, by those very Creatures, that were put under his feet.  
But why doth God abase Man so far, in this his happy condition, as to support, and as it were to prop him up, by the Creatures, whereas he might have preserved Man, as he doth the Angels, by immediate Influence from himself, without the help of any Creature at all, and have continued his life, as well without food as by food? It seems that God from the beginning, appointed Man's present condition in this world, to be an estate of abasement, in comparison of that glorious condition which was to follow; a step lower than the Angels, although he was Crowned, even at present, with Glory and Honour, Psal. 8.5. For 1. he was here on earth as a Sojourner for a time, to be removed hence to his everlasting habitation afterwards. 2. He was at present, although not utterly shut out from God's presence, yet admitted only to behold his backparts, and to enjoy him by means, as being uncapable, in his present condition, to behold him face to face, and to see him as he is, which he could not do in his flesh, but was to expect afterwards. Thirdly, as he enjoyed not God on Earth Immediately: So he was not to be supported by him Immediately, but from him, by the Creatures. Lastly, he suffered some abasement in the employment, wherein, while he was to continue on Earth, he was to serve him, for the most part, in the service of the the Creature, Ordering that, and governing it, according to God's direction; whereas hereafter all his services shall be immediately directed unto God, in praising and rejoicing in him continually: So that it appears evidently many ways, that from the Creation, God intended some degree of abasement to Man in his present condition in this life, reserving him unto the hope of enjoying the fullness of Glory, in the world to come: into which he was to be translated, not by death, but by such a change, as the Apostle mentions, 1 Cor. 15.51. The manner whereof, is neither known, nor curiously to be enquired after. From this Consideration,  

1. Observe, Although God Created Man without means, yet it is not his will to preserve him without means.  
Observe. 1 THat he could do it, he sufficiently manifested by preserving Moses, Elijah, and Christ, each forty days without any food at all; but that he will not do it, the constant course of his providence makes it evident, yea the petition, which our Saviour directs us to present daily unto God, for bread for the day, makes it manifest, that though Man lives not by bread, as Moses speaks, Deut. 8.3. yet he lives not without it. Thus hath God ordained it, 1. To humble us in this our state of baseness, as hath been showed already. 2. To lead us to the Consideration, of the wonderful ways of God's Providence, by which he hath appointed us such means of nourishment, as plainly discover the same Power of God in maintaining, and supporting our lives, which he shown in our first Creation, as appears in maintaining our lives by dead things; For such is our nourishment, which neither is quickened itself, nor quickens us, except it die. And next in working such changes, and alterations, in our nourishment, both in the form and nature of it, as might justly amaze us all. When we observe, so many several sorts of Creatures, as we feed upon, of such different qualities and natures, all changed into one substance, all transformed into blood: and that blood again, not returned into the same substance, of which it was made; but altered into as many, or more several natures, of a different temper from what they were; some hard, as bones; others soft, as flesh; some strong and tough, as Sinews; others subtle and pure, as spirits, and the like: which wonders, if they be well weighed, may be esteemed little inferior to any miracle.  
Let us then both make provision for, and make use of such Creatures as God hath allowed and appointed unto us to be means of supporting ourselves, and that too in obedience to his will, yet so, as, 1. To labour for them without care, 2. To make use of them without dependence on them, but resting our hearts upon Him that gave them. 3. And affecting ourselves, not so much with the goodness of the Creatures, as with the bounty of him that gave them. 4. And still longing after our future estate, wherein these means ceasing, God shall be unto us All in All, 1 Cor. 15.28.  
Before, we beheld the Creation of Man and Beast, here we have set before us the provision, that God makes and bestows on them for their food: He that gives them their Life and Being, takes Care for, and bestows liberally, means for their support, and preservation. Whence,   

2. Observe, That God, that hath given us Life, will not fail to provide, and bestow upon us means for the preservation of our life.  
Observe. 2 AS our Saviour not only affirms, but proves by a strong argument, Matth. 6.15. Because the life is more worth than food, and the Body than Raiment, that covers it; especially if we consider, that we receive, and expect both from the hand of a faithful Creator, as the Apostle terms him, 1 Pet. 4.19. And therefore can neither Hate, nor neglect, any thing that he hath made. And besides, unless he should provide for his own Creatures, all flesh should soon perish, and then God should have made his works in vain.  
Let us then bring our hearts, to depend upon God, for all needful provisions for our lives: Considering, 1. his Nature, who is good to all, Psal. 145.9. 2. His All-sufficiency, who hath the store of the whole Earth in his hand, Psal. 24.1. 3. His promise, Psal. 37.3. & 34.10. which is more firm than the Earth. 4. His engagements many ways, in Creating, Redeeming, and Supporting us, from our first being hitherto: and we know he doth nothing in vain, but where he gins, he makes an end. 5. His disposing of things in the Course of Nature; which by his providence, are so ordered, that all things are fitted, as well for Sustentation as for Procreation; every Mother of Man and Beast, hath a fountain of food in her own body, for that fruit which she brings forth, ready prepared, before it comes into the World. Every winter hath provision stored up in Summer precedent, to supply all the necessities thereof before they appear, 6. The Superiments of the suplies which God provides, not only for ourselves ever, since we had a Being, but for all Creatures, whose eyes wait upon him, and do from him receive their meat in due season, Psalm 145.  
It is not to be passed by, that before this promise Moses prefixeth a special note of observation (behold) used ordinarily either to tax, and awaken our heedless hearts, in not observing what we ought to have taken notice of, or to raise them to an expectation of some great work in hand, which requires more than ordinaty observation when it is performed. Whence,   

3. Observe, The Goodness and Providence of God, even in supplying us with necessary provision for our lives, requires special observation.  
Obser. 3 THis God requires, in an especial manner, of his own People, Deut. 8.2, as to be observed always, so sometimes to be solemnly and publicly acknowledged unto God himself, in presenting unto him the first fruits of every years provision, Deut. 26 9.10. And that to exercise men's hearts in a more serious meditation and thankful remembrance of his goodness, Deut. 8, 18. The neglect of which duty, God justly taxeth in his People, Hos. 11.3, 4. as either a means to draw them on to an Apostasy, and revolt from God, or at least a sign of the breeding of this dangerous sin, Deut. 5.23, 24.  
It were then a shame for Men to receive their food at God's Hand, like beasts, that have no understanding, who gather their food indeed, Psal. 104.2. but without observing whence, or from whom it comes; Let it be our care to take special notice of God's Hand, and goodness, in all the blessings of this life, that we receive; taking notice both What, and of what Condition, of what Variety in their several kinds; and in what Abundance God pours out his blessings upon us even in Outward things, prospering all the Labours of our hands, and watching over the land where we dwell: so that his Eyes are upon it from one end of the year to the other, Deut. 11, 12. Making the fruits of the Earth to Spring and grow up, and ripen, while we sleep, and look not after them, that it may warm our hearts with the taste of his goodness, and raise them up to an holy rejoicing before him, and to cheerfulness in the service of so liberal a Master.  
God (as we have seen) had made Adam Lord of the whole Earth, and had put all his Creatures under his feet; and yet we see here, that he comes to give him allowance of that store, which he had prepared for him, and bestowed upon him for his food, and gives him, in a sort, bread to put in his mouth. Whence,   

4. Observe, Men that have the greatest possessions in the World, must notwithstanding receive their allowance out of it, continually, from God's Hand.  
Observe. 4 KIngs themselves are served by the field, saith Solomon, Eccle. 5.9, and consequently by God's allowance, who brings forth food out of the Earth. It must be God, that must hear the Heavens, and the Heavens the Earth, and the Earth his People Israel. 2.21, 22. Which unless he should do, daily pouring out his blessing upon the Earth, to make that fruitful to yield us bread, and upon the bread to give it strength, to yield us nourishment, the Kings of the Earth must starve as well as the poorest beggars. Wherefore our Saviour, in that Prayer, which we call the Lords, directs all that call God Father, to beg daily, the portion for the day, at God's Hand, as well Kings themselves as their meanest Vassals.  
Let this consideration humble all those that flatter themselves with the food, Luk. 12.19. and, depending upon the store of their provision, or revenues of their Lands, conceive it needless to seek unto GOD; neither praying unto Him, nor depending on Him, nor serving Him, because they live, as they conceive upon their own stock: They are not greater Lords than Adam, who had the whole Earth for his inheritance, and yet had no bread to put into his Mouth, till God gave him his allowance out of it: let none then despise the meanest, nor advance himself above them, Rich and Poor, Kings and Subjects, all must receive their provision for food, of Alms and by allowance from God day by day.  
In relating Gods grant of food for the sustaining of Man's life, Moses expresseth, 1. the Author that bestows it, God Himself, 2. What was given, both in the kind of it, Herbs, and Fruits, and in the variety of it Every herb, and the fruit of every Tree. 3. For what Term, which being without limitation, must be extended both to Himself and his Posterity after him. 4. For what Use, to be unto them for food. From the first Circumstance,   

5. Observe, Man's food is the Gift of God.  
Observe, 5 IT is God that gives unto all flesh their food in due season, Psal. 155.15. He commands blessings for them for that purpose, and opens his Treasures for them, Deut. 28.8.12. And that not only in General but more particularly, He shares out unto us every one his particular portion, see Psal. 146.7. Whence it is that our Saviour directs us to beg at God's Hand the portion of every day, which also He proportions as He did the Mannah which He reigned down upon his People according to every Man's eating Exod. 16.16. This Holy jacob found so true by his own experience, that he acknowledged, that God had fed him all his life, Gen. 48.15. This portion for every Man's allowance, though God sometimes conveys unto them by extraordinary means; yet he usually supplies by the Ministry of Men, or by their own labour and industry, by which he gives them a just title to the bread that they eat, so that they may truly call it their Own as the Apostle doth, 2 Thess. 3.12. Because God gives unto them a blessing upon their obedience, in labouring with their hand the thing that is good, Eph. 4.28. Notwithstanding, even that also is to be acknowledged as God's Gift, who gives seed unto him that soweth, and bread for food, 2 Cor. 9, 10. And gives ability to get wealth, that he may establish his Covenant and keep his Word with us, Deut. 8.18. But not to pay us any debt that He owes us.  
1. Let every one then depend upon God for necessaries, for the supporting of his life; 1. begging it of him by prayer, as our Saviour directs us, and as jacob doth, Gen. 28.20. and Agur, Prov. 30.8. As acknowledging our own beggary, that have not bread to put in our mouths, unless he bestow it; and unability to get it by any means that we can use, unless he prosper them; and unworthiness to have it from Him by any desert of our own, unless he bestow it out of free bounty. 2. Depending and trusting on him by Faith, as we are directed, Psalm 37.3. grounded on his Promise, I will not leave thee nor forsake thee, Hebr. 13.5. 3. Walking in a Course of Holy Obedience; to which, sufficiency and abundance in all blessings of this life, is promised, Deut. 28.13. and Psalm 81.13.16. Especially to diligence in an honest Calling; he that tilleth his Land shall be satisfied with bread, Prov. 12.11. He that laboureth with his hand the thing that is good, shall have both to supply his own wants, and an overplus to give to him that needs, Eph. 4.28.  
2. For shame, Let us serve him faithfully, who feeds us as it were, at his own Table; nay, prepares a Table before us, and makes our Cup to run over, Psal. 23.5. And besides, Warms us and clotheth us, with the flieces of his own Flocks, which He gives as he did to Abraham, Gen. 24, 35. Yea, abaseth Himself so low, as to take off our yoke from us, and to lay our meat before us, Hos. 11.4. And beyond all this, supports and protects us by his Power: so that the Everlasting arms are underneath us, Deut. 33.27. So that we dwell in safety alone, verse 28. and no evil comes near our dwellings.  
The kinds of the provisions, which God allowed unto Man, follows; Herbs and fruits of trees must be his food: both of them but a little before: and produced out of the Earth by the powerful Word of God's Mouth, upon the third day, verse 11. So that we may out of that Consideration,   

6. Observe, All the Provision, that God hath allowed Man, for his food, is drawn out of Earth.  
Observe. 6 WHence by his own blessing upon the labours of Men he brings it forth, Psal. 104.14. And, if we consider it well, what are Corn, Fruits,  and their flesh on which we feed, but Earth, as it were refined, and changed both in shape and quality, but not in substance? Neither is this more true than necessary, that men's bodies, which are themselves out of the Earth, should be nourished out of the Earth, that is, with a kind of food that is proportionable to themselves: neither is it more necessary than it is Convenient; that the heart of Man by the consideration thereof, may be kept low by the representation of the baseness both of his Original and End, that he came out of the earth, and thither must return again, set before him, in every dish at his Table which he feeds upon.  
It justly taxeth both our niceness and foolish pride, in making that an occasion, and means of lifting up our hearts and glorying to others, by which God most endeavours to humble and abase us, our food and clothing; being both of them Evidences of our Weakness, Baseness and Shame, who being made of Earth, dwelling in houses of Earth or Clay, as Job calls them, Job. 4.19. and getting our bread and food out of the Earth, are withal clothed with no better than Earth; from whence we draw our finest linen immediately, and from whence the flieces of our flocks, the skins and costly furs which we borrow from the backs of beasts, are derived in the second descent. O Earth, Earth, Earth, know thine own vileness, and glory not in thine own shame, as wicked Men are justly charged to do, Phil. 3.19.  
If we lay together the dispensations of God unto Man, we may easily observe, and have cause seriously to consider, how strangely God levels Man's ways thereby, and tempers together, our Advancement, and Abasement. First, Adam is made as it were a God upon Earth; and now a Worm feeding, as it were, upon the dust: first, a Lord over all the works that God had made, to rule, and Command them; and now made to stoop in a sort, to his own vassals, and to make use of them for the sustaining of his life. Whence,   

7. Observe, God doth strangely counterbalance our Honours, and Abasements in all his dispensations unto us.  
Observe. 7 THus the Prophet David professeth that God did lift him up, and cast him down, Psal. 102.10. Thus he dealt with Jacob, whom he advanced in his Birthright, and Blessing, above his brother Esau, and made him his Lord; and not long after, brings him down before him on his knees: Makes Moses the reputed son of Pharaohs daughter, and by and by an Exile and Shepherd in Midian; and from that base condition advanceth him to an estate above the greatest Monarches of the world. Thus he dealt with David, Job, and many others. And in the same manner he deals with all his children, in spiritual things; tempering our advancement with abasement, (as he dealt with S. Paul, 2 Cor, 12.7.) our Consolations with Heaviness of spirit, our Holiness with manifold Corruptions. And thus it pleaseth him to deal with us, 1. To fit us to that condition of baseness, in which he hath placed us in this World. 2. To keep our hearts low and humble, which (especially in this state of Corruption) we are so hardly brought unto; lest we forget both ourselves, and, which is much worse, Him that made, as all things, so us also for his own honour; which Agur feared, Prov. 30.9.  
In the kinds of the food which God allowed to Adam, we cannot but take notice of the homeliness of that provision that God appoints him to feed on, no way answerable to those delicates that our Luxurious Palates so much affect and delight in; but wholesome and vulgar, easily to be found in any place, where he should set his foot. It cannot be denied, but that those Herbs and Fruits, before God's curse came upon the Earth for sin, exceeded, both in Taste, and Virtue, those which the Earth now brings forth; Notwithstanding, since God makes such vulgar provision, for the greatest Monarch that ever the Sun saw, we may,   

8. Observe, Plain and Ordinary Fare, may, and aught to content the best amongst men, and is most agreeable to the Mind and Will of God.  
Observe. 8 THe Patriarches, of whom the world was not worthy, feasted strangers with Veal and Butter, Gen. 18.8. and themselves fed upon Pottage of Lentiles, Gen. 25.34. Food convenient will content Agur, Prov. 30.8. And our Saviour's own provisions were but barley loaves, and small fishes, John 6.9. It is true, that John Baptists feeding upon Locusts and wild honey, was extraordinary, and therefore not to be drawn into imitation. And it must be granted, that both for Civil and Religious Respects and Occasions, we are permitted to a more free and liberal use of the Creatures for our food. Rulers, as Solomon implies, Prov. 23.1. and as appears by the provision which he made for his own Table and Family, 1 King. 4.23. and that of Nehemiah, Chap. 5.18. and all other men of Abilities and Large Estates, are permitted to make provisions for their Tables according to their Places and Conditions: Yea, men of ordinary rank upon Special Occasions of Marriages, Birth of Children, entertaining of friends, holy feast, and like, are allowed to exceed their ordinary proportions; Provided always, 1. That they affect not delicacy in their food. 2. Make not the Creatures fuel for their lusts; eating still for hunger and health, and not surfeiting and drunkenness, 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 than we deserve. 4. And more than we are able to procure of ourselves. 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 Excess.  
Now although God appointed man to feed upon Herbs and Plants, yet he enlargeth his Grant, and allows 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 numbered. Whence,   

9 Observe, God's Allowance to Man of Food, for the sustaining of his life, is exceeding Large, and of Wonderful variety.  
Observe. 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 Largeness of his Gift; As it testified Potiphar's Kindness 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 rejoice in and serve Him alone, and that with cheerfulness, 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 Wilderness, 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 oil in a Cruse, were increased as fast as they spent it. 2. To bind us to continual dependence 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 less 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 only 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 only by God's 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 God's 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 men's bodies by food is a work beyond the power of the Creature, which cannot give or maintain in another, that life which itself hath not. 2. Because all Creatures having their Being and Motions from God cannot possibly work any thing farther than 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 Man's sin, by which they are made more unserviceable unto us, and less able to do us good than they were before the Fall. So that unless 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 poison.    

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 Fowls of the air 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 wont 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 withal, 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 allows 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 only 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 fowls feed on to this day; as it is probable they did from the beginning. Howsoever,  

1. Observe, God allows Sufficient, and Plentiful Provision for the sustaining of the Creatures that he hath made.  
Observe. 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 only to show himself a Faithful Creator, but besides, to fill the hearts of men with the admiration both of his All-sufficiency and Goodness.  
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 month: How then should we stand amazed at the Consideration of God's 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 dependence 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 God's love towards him, by the enlargement of his hand unto him in outward blessings, which he pours out so abundantly upon the meanest of his Creatures, and many times to the worst amongst men, in a larger proportion than he bestows them upon his own children, filling their bellies with his hidden treasures, Psal. 17.14. so that they have more than 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.  
Observe, 2 ALl live upon God's 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 man's 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 forbore 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 forbore 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 Goodness and Perfection, being besides a God of Truth, and therefore an infallible Witness of his own Judgement, 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.  
Observe. 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 only find true in the works of Creation, but in the Acts of his Providence also, that they are all perfect, and all his ways are judgement, 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 God's 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 beautiful and fit every way, that nothing can be added to them: nor any thing without blemishing them, taken from them, Eccl. 3.14.  
Let it be our endeavour to imitate God as far as we may: so to walk, that our works every one of them a part, and our whole way considered together, may all appear to be good, answerable one to another in Order and Proportion; so that our whole conversation may be approved as a perfect frame of unblameable holiness. There are amongst Men, that do some things well, to which their ordinary and constant carriage is not suitable The difference between the works of a godly Man and an Hypocrite, appears most in this: An Hypocrites work is best considered apart, a good Man's works are best and most approvable, when they are laid together.  
Thus have we the History of the Creation of the world, a short record of a wonderful glorious work, which being laid before us in so sincere and brief a manner, requires the more serious meditation, and examination of the particulars therein expressed. The rather, because it gives us a true mirror both of God Himself appearing in his infinite Power, Wisdom, and Goodness; and of the Creatures nothing in itself, till God gave it a being; and being now what it is merely by his gift and goodness. In the right knowledge of these two main heads, are included the grounds of all true Wisdom. To look back therefore, and to take a view, of the principal scope, at which the Holy Ghost aims, in the description of the Creation of the World, we may find therein set before our eyes.  

1. In God the Creator of all things, 

1. His Eternity, who if he had not been before the World, and consequently before all time, which began with the world, could not have made it.  
2. His Power, in Creating all things, 1. Of nothing, 2. By the Word alone, 3. Many of them, of Vast and almost infinite extent; as the Heavens, Stars, Earth, Seas, and some other Creatures, of almost incredible bigness.  
3. His All-sufficiency, manifested 1. In Creating such infinite Variety of so many sundry sorts of Creatures, 2. And in affording them all, even the basest amongst them, such plentiful provision for their maintenance.  
4. His Goodness and Perfection, appearing in his works which taken severally, or together, were found to be exceeding good in their mutual correspondency, and uses to which they are assigned.  
5. His Faithfulness, who both performed and made good all that he decreed, and settled all things that he made in such sort, that they continue to this day according to his Ordinance.  
6. His Wisdom discovered in the excellent order of all his works: and in their fitness for their several ends and services for which they were appointed.  
7, His loving kindness to Man, above all the works of his hand, whom he Created after the most exact pattern, even his own Image and likeness, advanced to be the Lord over all the works that he had made, and furnished with infinite variety of provisions, both for necessity and delight.    
II. In the Creatures made by God, is manifested their vanity and weakness; which, 

1. Were, 

1. Nothing till God gave them a Being.  
2. A Rude, unformed, and imperfect Mass, when they first began to Be.    
2. Are, 

1. Perfect in deed in their kinds and measure, but neither in all kinds of perfections, which are not to be found in any one Creature; nor in those they have, but in a weak proportion, infinitely short of those absolute and boundless perfections, which appear in Him that made them.    
2. Not subsisting in themselves, but in God that made them, in whom they have their Being, and Motions, without whom they must speedily be resolved into Nothing, as they were nothing at the first.  
2. Base, 1. in their Original, being all of them drawn out of a confused Mass, without any form at all, and the most of them out of the Earth, and waters, the basest of all Elements.  
2. In the means of their support for the continuance of their being; which are both Base, like themselves and supplied unto them, from day to day.     
So that we may conceive, that in recording and setting before us the history of the world's Creation, the Holy Ghost may aim at three things.  
1. To settle our hearts in a right judgement of the emptiness, and consequently of the Insufficiency of all the creatures, that none of us may rest ourselves upon them, which being considered a part from God are Nothing, and consequently can do nothing; and are therefore, neither to be entertained with any extraordinary affection; nor sought after with any great care, or desire; nor much less to be rested on with any firm Confidence.  
2. To fill our hearts, with the Apprehension, and Meditation of God's infinite Majesty, Glory, Power, Wisdom, All-sufficiency, Goodness, and Truth. 1. That we may in our hearts advance and lift him up alone, casting down all his works at his feet; and we may be still kept in a reverend awe and fear of him. 2. That we may be quickened to all duties of obedience, serving that God, with all our hearts, and that with cheerfulness, by whom we are, and from whom we have received, such an advancement to be made after his own Image, and appointed Lord over all the works of his hands, and do daily receive such a liberal supply of all needful means, for the comfort of our lives. 3. That we may be brought to stay our hearts upon God alone, as being both able to provide us all things, seeing he made them all; and Faithful and True to support us, and do us good, as a faithful, Creator, and therefore cannot but take care to preserve all that he hath made, lest he should have made any thing in vain.  
3. To direct us in the Use both of ourselves, and the rest of the Creatures, what to aim at: which is indeed chief the advancing of God's honour In, and By them, when we discover those glorious Attributes of his Wisdom, Power, and Goodness, appearing in the Creation of all things, and sustaining them; and, upon all occasions, speak of them to his praise: But withal, the directing of ourselves, and all the rest of the Creatures, in our power, to the preservation of Community, which is one of God's Special Aims, in making all the Creatures serviceable one to another, and all of them to Man, and in charging him with the care and oversight of them all, that so they might be the better carried on to that general End, whereunto God had ordained them. So then a man aiming only at himself, or using the Creatures only for the service of himself, without relation to the Community, perverts the whole Course and Order, which God hath set in Nature, than which nothing can be more directly opposite to God's Mind and Will, more Injurious to the Creatures, or unprofitable to ourselves, whose good is included in the Common good of all that God hath made.  
FINIS.     

A COMMENTARY upon the Second CHAPTER OF The First Book of MOSES Called GENESIS. The Second Book.  
WE have seen in the former Chapter, that great Work of the Creation of the world. In this Chapter we have set before us, the beginning of the Administration, and Government thereof, and especially of Man, in the state of his Innocency; Concerning whom the Holy Ghost represents unto us, God's Goodness and Care for his  
1. Government by Laws, prescribing his Duties, 

1. To God, consisting of three Heads: 

1. Faith in God; intimated by the Tree of Life.  
2. Obedience; prescribed under the Tree of Knowledge of Good and Evil.  
3. Worship of God; employed in the Observation of the Sabbath.    
2. To the Creatures. 

1. In the use of them, which must be according to the Will of God, and not according to his own pleasure, enforced in his restraint from eating of the Tree of Knowledge, and in the Law of Marriage.  
2. His careful oversight, and labour for the preservation of them, expressed in God's Commandment for the Keeping and Dressing of the Garden of Eden.    
2. Support and Sustentation; manifested, 

1. In the provision of food fit for him, both for necessity and delight, by planting the Garden of Eden, and giving him the free use of all the Fruits therein, one Tree only excepted.  
2. In the Creation of the Woman, to be an help meet for him; comfort for his life, and help for propagation.      

VERSE 1.  
THus] Or, And, as that Copulative is indeed, Usually, but not Always rendered. Howsoever, that Connexion points unto the Beginning, Means, Order, Manner, and Space of Time and Perfection, in which all things were Created, and related in the former Chapter.  
The Heavens and the Earth] The two principal parts of the World, here named, include all the rest, as the Air and Seas, and all the Creatures wherewith they are furnished, as in the next words.  
All the hosts] That is, all the Visible, and (as some conceive) Invisible Creatures, which are contained in the Heavens and Earth, the Sun, Moon, Stars, Fowls, Beasts, and Fishes; termed Hosts, both for their Multitude, and Order, in which they are placed by God, as an Army set in Array, in a Comely, and Useful manner. Hence God is oftentimes named, The Lord of Hosts. The Connexion of this Chapter (wherein the Government of the Creatures is represented unto us) with the former, (which records their Creation) as it were suspending our thoughts, and carrying them at once, both Backwards, to remember what God had made; and Forward, to observe how he disposed of what he had made, gives us just ground from thence to  

1. Observe, It must be our Care to Observe, not only what God Works, but withal how he disposeth, and ordereth that which he hath wrought.  
Observe. 1 THus did the Jews, in the birth of John Baptist, they wondered, what God would do with that child, which was so strangely born, Luke 1.66. And the blessed Virgin, concerning our Saviour Christ, laid up whatsoever he did or spoke, in her heart, to observe what would be the issue of his Words and Actions, to see what would become of them at the last, Luke 2.51.  
And this we must do, 1. Because the Excellency, and Perfection of every Work, is in the End whereunto it is directed, and applied.  
2. Because the Wisdom of God is most discovered, in the Ordering and Disposing of his Works, as his Power is most seen in Creating of them: As usually the Workman's Skill, is more Com●●nded, in the Use of an Instrument, then in the making and fra●ing of it.  
Again, out of the name here given to the Creatures, that they are termed the Hosts of Heaven and Earth, we may,   

2. Observe, The Creatures that God hath made, are to be looked on, as an Army arrayed in an Excellent, and Well Composed Order.  
Observe. 2 COmely and Beautiful in their times, places, and proportions, Eccl. 3.11. all of them Ordered and Commanded by God, Psal. 145.15. the Stars in their Courses, Judg. 5.20. the Clouds in theirs, Job 37.12. Yea, the very Sparrows in their motions, Matth. 10.29. and the Grasshoppers, Joel 2.15. Much more men, whose steps God orders, Prov. 16.9. Isa. 45.13. So that their way is not in themselves, nor the directing of the steps in him that walketh, Jer. 10.23. All these are so directed by God, that they still hold correspondent order one to another, and all of them to the End whereunto they are directed, from which though they swerve, in their own inclinations, or intentions, yet they are all of them at last brought about to fulfil the thoughts of His heart that guides them.  
1. Let all men carefully search into the Order, mutual Correspondence, and Scope, whereunto all the Ways of God, in the Administration of the Creatures, tend: 1. Judging of his Works in and by them; not apart, but laid all together. 2. Looking to, and waiting for, the End of the Work which he hath in hand, as we are advised to do, Psal. 27.37. Wherein if we discover not the Wisdom, Justice, and Mercy of God in all his ways; blame not him whose work is Perfect, Deut. 32.4. but ourselves, who through Ignorance, or inadvertency, do not understand it. This thorough-searching, into the Acts of Providence, will keep us from murmuring, and preserve our hearts in a Continual admiration of his Wisdom, (as the Queen of Sheba was astonished at Solomon's Wisdom, when she observed the well ordering of his family, 1. King. 10.5.) That we may always fear before him, and be wise for time to come.  
2. Tremble before that God, and Trust in him that hath power in his hand, to command all the Creatures in Heaven and Earth, and to arm them at his pleasure, for the defence of those that fear him, and against such as hate him.  
The next phrase is not lightly to be passed over, which the Holy Ghost here useth, affirming that the Heavens and Earth were finished, or rather Perfected, as the Original will bear it. Whence we may,   

3. Observe, God perfecteth and fully finisheth every work that he takes i● hand.  
Observe. 3 HIs work is perfect, Deut. 32.4. not only without Error, but without any Defect. Eccl. 3.14. Not only his Law, Psal. 119.96. but all his works towards us, (see his promise to Jacob, Gen. 28.15.) as David confidently believes, Psal. 138.8. Thus indeed they are, all of them taken together, and every one considered apart by itself. 1. In their Measure, which is proportioned to the end, whereunto they were appointed. 2. And in their Time, for they are brought to perfection by degrees, as David professeth of the framing of his own body, Psal 139.16.  
1. Let us in imitation of God, work till we bring things to perfection; as Naomi assures Ruth, that Boaz would do, Ruth. 3.18. Especially in the works, that more immediately concern God's Honour, and our own salvation; not contenting ourselves, with laying the foundation, but labouring to go on to perfection, Heb. 6.1. Adding still one grace to another, 2 Pet. 1.5. and growing strong in every grace, that we may perfect Holiness, 2 Cor. 7.1. And abounding in every good work, Heb. 13.21. Lest we prove like the foolish builder, Luk. 14.30. or the Ostrich, job. 39.14.15.  
2 Let it be a means to strengthen our hearts, in the assurance of the perfecting the work, 1. Of Sanctification: God, according to his promises will not leave purging us, till he have made us without spot or wrinkle, Eph. 5.17.20. Of our Salvation, Phil. 1.6. He that suffered for us, till all was finished, Joh. 19.30. Will not leave till he have brought us into the full possession of the gloty, which he hath purchased for us.    

VERSE 2.  
THe seventh day] The Hebrew Shevang, (which retaining the Letter, as well as expressing the sense) we render Seven is derived from a word which signifies (to be full) as if seven were a full and perfect number, made up by the measure of time, in which God finished the Creation of the world, and by his resting after he had ended it, declared the full and perfect accomplishment and finishing that Glorious work.  
God Ended] That is, both finished whatsoever he intended to make; and besides established, and settled, all that he had made, to continue (as it doth to this day) in that estate, in which he had Created it: and also in that Correspondency that the Creatures had one with another.  
Which he had made] A Phrase added, to distinguish the works of Creation, from the works of Providence, in which God, both the Father, and the Son work to this day, John 5.27.  
He rested] Not properly; for God being a pure Act must needs be always working, and can no more cease to work than to be; Only in respect of the Creation he is said to rest, or cease, or forbear to do any more: Manifesting thereby, that he had fully perfected, and finished all that he purposed and decreed to make: This was Gods Rest taken Privitively. If we conceive, that there is any thing more employed in this phrase, it must be God's resting in himself: and in the Contemplation of his own works delighting himself; as the Rest which he enjoins Man, upon that day, is not a mere privitive Rest, in ceasing from our labours; but besides a positive Rest in which we stay our hearts upon God, rejoicing in his glorious Works, and Mercies towards Mankind. So, that Rest of God upon the Seventh Day, lays before us the ground of the Institution of the Sabbath in the words following, as a Day advanced by God above the rest, by manifesting the perfecting of that glorious Work, of the world's Creation.  
Thus we see God, although he hath power to give what laws he pleaseth: yet is pleased to manifest the Equity of that which he commands, that we may acknowledge his Will to be a rule of Righteousness. Whence,  

1. Observe, God who may command What he will, yet is pleased to command nothing, but that which appears to be equal and Convenient.  
Observe. 1 THus is the observation of this day of Holy Rest, equal and just in respect of God; whose Wisdom, Power, and Goodness in Creating all things out of nothing, and all of them exceeding good, were fit to be remembered in some solemn day, wherein Men, by exercising themselves in the meditation of those glorious Works of God, might be stirred up to an Holy rejoicing in him, and to the publishing of his praise, in the assemblies of his Saints, for advancing of his glorious Name.  
Secondly, neither is it more just and equal in respect of God, than it is profitable and beneficial to Man; 1. By refreshing himself, wearied with the labours of the six day's precedent. 2. For the increase of Piety, and inward Comfort to the soul, by enjoying an Holy Communion with God, in his Ordinances: and such are all the rest of God's Laws, equal and just in all things, Psal. 119.128. and good unto Men, Deut. 6.24.  
1. Let it move all Men, that have power in their hand, to exercise it according to the Rules of Equity and justice, and for the good of others, which must needs procure the respects of Love, and reverence to their persons that Command, and ready Obedience to their commands with cheerfulness.  
2. Let it encourage all men to ready and willing Obedience, to all God's Laws, and that for their own good, by considering; 1. That at present they have their fruit in holiness, exercising themselves in such duties, as are both honourable and comfortable; 2. And that hereafter, they shall receive a sure and plentiful reward Rom. 6.22. 1 Cor. 15, 58.  
Now although God were pleased to found his law upon grounds of Equity, and Conveniency, yet it was more than he was bound unto, to give us an account of either: notwithstanding we see that he is pleased to acquaint us also, with the reasonableness, and Equity of the Law that he gives. Whence,   

2. Observe, God not only makes his Laws Equal, and Reasonable; but besides, is pleased to make it appear unto us, that they are So.  
Observe. 2 THis God is pleased to manifest to his People in reasoning the case with them, Ezech. 18.25. To the same end he is pleased to prefix a preface to his Law, in delivering ft upon Sinai: that they might consider in their own hearts, how just and equal it was, that he should have power to command them, whom he had delivered from so Cruel a Bondage, and slavery. And for particular Laws, though the world judgeth them to be bonds, and Coards; yet he makes his Children to understand, that his Laws are right in all things, Psal. 119.128. And his Testimonies very Righteous and faithful, ver. 138.  
Reasons, 1. We never truly honour God, till in our judgement we approve and allow his Law to be just and equal, as Saint Paul doth, Rom. 6.16. And David as we have seen already: whereby we set to our Seal, that Gods Will is the rule of righteousness and holiness,  
2. That is the only means to draw men on to ready and Cheerful, and by consequent, Constant Obedience, when the mind discerning both the Equity, and Goodness of God's Laws, prevails with the will to make choice of them, and draws on the whole heart to delight in them, and the whole Man to follow them, with the uttermost endeavours: which is a clear testimony to the world of the price that we set upon those holy Laws; and of our assurance that we have, of an exceeding great reward in keeping them, Psal. 19.11.  
Let it move all that are Godly, to search into all God's Laws, begging Wisdom, and understanding at God's Hand, for that purpose; and undertaking the work with fear and reverence: Consenting to and delighting in that which we know, and adoring the depth of God's Wisdom, in general: in those things that through our own Ignorance, we understand not so fully in particular; that we may with our whole heart yield unto, and walk in all duties of obedience, which it requires,  
The phrase in which the Holy Ghost expresseth Gods resting from his Works, must be carefully observed; He rested (saith Moses) from all the works that he had made, or from Creating any more. Whence,   

3. Observe, God, to the World's end Creates no more, then What he made in the beginning.  
Observe, 3 THe works were finished from the foundation of the world, Heb. 4.3. So that since that time he makes; 1. no new Kind's of Creatures, nor ordinarily ptoduceth the Particulars of any kind by way of Creation, but by Generation. For, as for the raining down of Mannah, or the assuming of bodies by Angels, and the like, they were works extraordinary. And howsoever the propagation of Creatures, be termed Creation in Psal. 104, 30. as being the effect of the same power, by which things were at first Created, and therefore are ascribed unto God, Job 33.4. yet because God is pleased therein, to make use of Second Causes, both Material, and Efficient; it cannot be properly termed Creation: whereof there is no more need at present, God having Created at the first, as much as was needful, for the Ends at which he aimed.  
In the same expression, we may yet take farther notice, that the Rest of God is limited only to his ceasing from the Works of Creation, and not extended to the Acts of Conservation and Administration, the Holy Ghost by that limitation implying that he Rested not, or Ceased from Them, but Continues working in Them still. So that we may,   

4. Observe, Though God Cease from the Works of Creation, yet he Ceaseth not from his Works of Providence, in Sustaining, Conserving, and Governing the Works which he hath made.  
Observe. 4 IN those Acts of Providence, he works even to this day, as our Saviour testifies, Joh. 5.17. supporting all by his Power, Heb. 1.3. and guiding and turning all things about, by his Counsel, so that they do whatsoever he commandeth and appointeth, as Elihu speaks, Job 37.12.  
1. Let us then wisely observe the Works of God, in the Supporting of all his Creatures, with the Prophet David, Psal. 104.27, 30. & 145.15, 16. But especially in disposing and ordering all things, principally, in the affairs of men; which brutish men indeed understand not, Psal. 92.6. but the wise shall know the Ways of God, Hos. 14.9. that they are Right, and his work every way perfect, Deut. 32.4.  
2. Let us bring our hearts to a Firm, and Constant dependence on him, for Supplies in all our Wants, and for Assistance, and Support, in all our distresses, especially remembering his Promise to his own, I will not leave thee nor forsake thee, Heb. 13.5. That our Conversation may be without Covetousness, and without Care.    

VERSE 3.  
ANd God blessed] We have seen the ground of the Institution of the Sabbath, to be unto men a day of Rest from their ordinary labours; why it must be a Seventh day; and why that Seventh: The Commandment follows. This first phrase of God's blessing the Day, may import, 1. The Advancing of that above other days, to be an Happy, and an Honourable Day, Isa. 58.13. A Day to which no Night is reckoned, as it is to other days, as being a Type of that Rest which shall be all Joy and Light, without any mixture of Darkness at all. 2. The Ordaining of it to be a Day of Blessings, in Spiritual things, wherein God will pour out Grace into the hearts of his people, in the use of his holy Ordinances.  
And Sanctified] Or, separated it, from an Ordinary and Common, to an Holy and Religious use, for his own immediate service, in the exercise of Duties of Piety and Religious Worship. For whereas to Sanctify, signifies, 1. To make Holy, as Ephes. 5.26. 2. Or to set apart to an holy use, as it is used, Exod. 28.41. 3. To keep holy, or use in an holy manner, as it signifies, Levit. 10.3. & 11.44. 4. To declare to be holy, Numb. 20.12. In the two last Senses, men may be said to Sanctify or Hollow things; In the first, it is peculiar to God alone: In the second (in which it is taken in this place) it is appliable both to God and Man: God, by his Law and Commandment; and Man, by his free and voluntary offerings and vows, appointing things to be set apart unto holy uses, which before were Common.  
Because in it] Not so much to propose his own Example, for our imitation (for God himself might Rest upon such grounds as concern not men) but because God's Rest, manifesting the perfecting of the work of the World's Creation; that day whereon he rested, that is, in which the work of Creation was finished and perfected, was the fittest to be observed in remembrance of that great work: As now the day, in which our Saviour, by his resurrection from the dead, manifested the accomplishment of the work of our Redemption (a greater work than that of Creation) is the fittest to be Celebrated in the remembrance of that more Eminent, and more Glorious Work. For otherwise, in themselves, all days are equal; neither is one of them more Eminent, or more Observable, than another. The difference of days ariseth from the Works done, or Events happening upon those days. A ground which even Heathen men themselves by the light of Nature acknowledged, and made use of, in observing their Feastivals. Whence it is that God (who grounds all his Moral Laws upon Principles, which right Reason consents unto) gives in this, for the Reason of Instituting that greatest Feastival, limiting it to, and fixing it upon that day, in which he had finished the world's Creation, ended in Six days, and declared to be perfected by his Resting upon the Seventh. In which number of days, he also pointed out, as it were, a set period of time, according to the revolution whereof times might be ever after computed, by Weeks, or Seven of days. So that in that time, in which he made and fully finished the World, he set out a Proportion of time, in which that Holy day should be observed; and by the perfecting of the World upon the Seventh day, designed the very day, which, in that revolution of time, should be Consecrated to Himself, and that by the ground upon which it was to be observed.  
It is true, that when this Law was given to Adam, being then in the state of Innocency, that ground of the Observation of the Day, was appliable to none other but the Seventh, or Last day of the Week, because Man continuing in that state, there could not have been supposed a more Eminent Work of God, than the World's Creation. But now since his Fall, the work of the world's Redemption, by which it was not only Renewed and Restored, but besides more firmly settled then before, being more Eminent, and in every respect more Beneficial to man, than the Creation; the same ground, upon which the Sabbath was by God fixed upon the Last day of the week, warrants and directs us to translate it to the First day, where on, by our Saviour's Resurrection, that more Glorious Work of our Redemption was manifested to the world, to be fully perfected. Wherefore when God renews this Law of the Sabbath upon Mount Sinai, the Condition of Man being then altered, and a Redeemer promised, and expected, God (although he thought it not fit to change the Sabbath, unto another day, till that work should be accomplished, which should occasion the change of it, yet) took special care to pen the Fourth Commandment, in such expressions, that when the time of accomplishing that work should come, the day might be changed, without altering the letter of the Law. Wherefore having occasion, in the fourth Commandment, to allege the same reason for the Continuation of the Sabbath, that he gives here, for the Institution of it, and that in the same form of words which he here useth; yet, in the conclusion inferred upon that reason, he changeth the Particular term Seventh unto that which is more General, Sabbath, saying, not as here, Therefore the Lord Sanctified the Seventh Day; but, Therefore the Lord Sanctified the Sabbath Day. Implying, that the time which he required to be observed, must be one Resting day of Seven, leaving the Particularity of the day, to be designed by the work upon which the observation of it was to be grounded; so that both the Jews from that same Law might have warrant for the observation of the Last day of the Week; and we that are Christians might have the like warrant for the observing of the First day of the Week.  
Some there are, that conceive these words not to contain in them the Narration of what God instituted at present, but (by way of Anticipation) a manifestation of what he Ordained and Appointed to be observed in the Law, afterward delivered to his people upon Mount Sinai, Exod. 20. As if Moses had said here, This Rest of God the Seventh day, was the reason why God in the delivering his Law upon Mount Sinai appointed his People to keep that Seventh day for a day of an Holy Rest. To whom we answer:  
1. What ground is there to be drawn out of any Circumstance of the text that enforceth us to admit such an Anticipation, and without such a ground who dare suppose it? If we may pervert the Order of the Scriptures, at our pleasure, without warrant from the Letter of the text itself, no Man shall be able to draw any binding Argument out of Scripture, to conclude any thing at all.  
2. Anticipations in Scripture are most Commonly, if not Always used, that by representing before hand, somewhat which was done afterwards, the whole narration might be made more clear and perspicuous: or at least, that the Occasion, or consequents of such other things, as are related, might be Considered and laid together, that we might the more easily, and distinctly, observe the Way of God in his Work. Now in this place to mention the occasion of that which was done more than two thousand years afterwards, helps nothing to the understanding of any thing there related, and consequently there is upon that ground, no cause of supposing such an Anticipation.  
3. Such an Anticipation in this place must needs be acknowledged, to be utterly superfluous; seeing the very ground of Instituting the rest of the Sabbath, which is mentioned here, is expressly, and well-nigh, in the same words, set down in the very body of the Law, given upon Mount Sinai. Now it cannot be Imagined, that the Holy Ghost, in an History so succinctly penned, as this is, would insert any thing unnecessarily and superfluously.  
4. Such an Anticipation, in this place, necessarily supposeth, that the Book of Genesis was written after the delivering of the Law upon Mount Sinai: for if the Law were not given before the Book of Genesis was written, how could this Anticipation here show the reason of a Law, which was not then in being? Now that the Book of Genesis was written after the Law was given, is impossible to be proved; Nay, if conjectures might be admitted, it seems more probable that Genesis was written, while Moses was yet in Midian before he undertook the bringing up of Israel out of Egypt; for besides that he was then best at leisure, that Book must needs be of singular use, to encourage the Children of Israel to undertake their journey into Canaan; for which, their Forefathers had forsaken their own native soil, which God had so many ways made over unto them, wherein they had been sojourners so long a time, and wherein God had so wonderfully protected and prospered them even to admiration, all of them being great encouragements, to enter into the possession of so good a Land, so freely bestowed upon them.  
Others there are that conceive that those words contain only a narration of what God himself did, not what he appointed or ordained Man to do or observe afterwards: and will have the words in the first clause to express what God did; He rested: and in the later to express how he did it, He Sanctified and Blessed (his Rest,) or kept it as an Holy Rest.  
To whom we answer.  
1. How can God be said to Sanctify his Rest in this Sense, seeing his Actions and Holiness of them cannot be severed, but whatsoever he doth is Holy, because he doth it? The actions of Men indeed, and the Holiness of them be two things, and are many times too far asunder; but God is holy in all his Works, Psal. 145.17. and in ceasing from his Works: And therefore to say that God Rested, and that he Sanctified (his Rest,) is to speak Improperly and Superfluously.  
2. If that be the sense of the term Sanctified, how shall we interpret the next word, Blessed? In what sense God by his own Act of Resting, may be said to Bless the day of his Rest, cannot easily be imagined: neither do we find any other place of Scripture, wherein that phrase bears such a sense.  
3. The letter of the Text, and Series of the Narration, seem to oppose this sense; wherein, we have related unto us three distinct Actions of God. First, He made, 2. He Rested; 3. He Blessed and Sanctified the Rest: And those three are laid down as succeeding one another, at least in Nature, if not in Time. Yea, and to be in a sort the ground one of another; The full perfecting and finishing of the Creation, was the ground of God's Resting; and his Resting was the Ground, or Occasion at least, of Blessing and Sanctifying the Day of Rest; or appointing of it to be a day of Holy Rest. So that as, in the words of the second verse, He rested from all the works which he had made, imply the making of the works before the Rest; so, in this Verse He Sanctified the Rest, because he had Rested, must needs imply that the Rest went before the sanctifying of the Rest, and to be distinct from it.  
A third sort there are, that think those words, Sanctified and Blessed, to imply, Not what God then did; but what he purposed and intended to do afterwards: and parallel, for the strengthening of that conjecture, with these words, that phrase, Jer. 11.8. where God saith, that he sanctified and Ordained Jeremy to be a Prophet in the womb; which cannot be understood of the Actual Sanctifying of Jeremy at present; but 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 Holiness; why may not the Spirit of God (if he please) sanctify 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 jeremy to be a Prophet in his Mother's womb, as he designed john Baptist to the Like office before he was conceived?  
2. This is a strange Inference, out of that place in jeremy: 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 Laws recorded in Scripture to be given to Man, provides for the establishing of his own immediate Worship. Whence,  

1. Observe, The Worship of God ought to be Man's first and chief care.  
Observe. 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 terms the great Commandment) for his own immediate worship: which also Holy Men always 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. God's Honour, is the main end wherefore we, and all things, are, which is most advanced amongst Men by his Worship.  
2. And the performance of those duties of his Worship, Sanctifies all things unto us, 1 Tim. 4.5. and draws down God's Blessing upon us, and all that we have, and above all, increaseth in us Holiness, unto which we are especially called.  
Let us then be sensible of Gods great goodness, and tender respect of Men, that is content that Sacrifice shall yield to Mercy, Matth. 9.13. which is his own Worship, wherein he is so much honoured, and which he sets at so high a rate, for the providing for our necessities. Only 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 Worship be omitted; but in cases of urgent necessity. 3. Then, be rather suspended for the present, then wholly laid aside, if there may be opportunity to perform them afterwards.  
It cannot be denied, 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.  
Observe. 2 1. AS serving for a Public and Notorious Badge of our Profession, Ezech. 20.12.  
2. An Especial means of preserving and increasing of Religion, being, as it were, the Mart-Day for the Soul, wherein we have Commerce in a sort wholly with God in Spiritual things, tendering 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 enjoins it so strictly, Commandment 4th. encourageth to the observation thereof by such large promises, Jer. 17.24, 25, and punisheth the neglect of it with such fearful plagues, Jer. 17.27. Neh. 13.18.  
God doth not only Sanctify the Sabbath, or set it apart to holy uses, but blesseth it withal, 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.  
Observe. 3 Chief upon the Soul, by the increase of Grace, and Holiness, 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 withal, to accept their Sacrifices in a special manner, Isa. 56.6, 7. Although it is true withal, that the Religious observation of that holy Rest, as well as other duties, conscionably performed, brings down more than an ordinary blessing upon men's 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 Commandment. Whence,   

4. Observe, The Sabbath is a day of Rest consecrated by God Himself, and set apart from a Common to an Holy Use,  
Observe. 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 Commandment, 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 less than destruction to devour Holy things, and after the vows to inquire, as Solomon speaks, Prov. 20.25. By taking a part of this consecrated time, and employing 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 ways for the managing of our worldly affairs: 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, than it is by ordinary Labour, and consequently made more indisposed to Holy duties; Whereas we are expressly forbidden, on that day, to do or find our own pleasure, or to speak our own Words, Isa. 58.13.  
It will perhaps be answered, that such a Rest was merely Jewish, laid upon them by God, as a part of their Ceremonial bondage (and therefore not to be pressed upon us Christians, whom Christ hath freed from that yoke) which they were so precisely to observe, that they were forbidden to dress 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 Jews 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 than their peregrination in the Wilderness, seeing we never read, either of the observation of it, or blame laid upon them for not observing it afterwards. Seeing we find our Saviour Himself present at a great Feast on the Sabbath Day, Luk. 14.1. And that in one of the chief Pharisees Houses, the strictest observers of the Sabbath, even to Superstition. Now that feast could not be prepared without a fire; the kindling whereof, if it had been unlawful on that Day, neither would our Saviour have graced the Feast with his presence, nor the Pharisees, that watched him so narrowly, and quarrelled with him so often, for supposed Sabbath breaches, have passed it over in silence. No, we require the observation of no other Rest, then that only which is expressed, in the Fourth Commandment; namely, the laying aside of all the Labours of our particular callings in secular things: that we may set a part the whole day of this Holy Rest, unto God for his immediate Worship and service.  
There are indeed many that conceive, that Christians are not bound either by this Fourth Commandment, or by any other law of the Decalogue, as it was delivered by Moses: nor any farther than we find it to be, either to be a law of Nature, or renewed by Christ or his Apostles. And particularly they affirm, that there must needs be acknowledged something to be Ceremonious and Muta, ble, in the Fourth Commandment; as namely, the observation of the last day of the week, I which we ourselves acknowledge to be changed, whence they conclude no binding Argument can be drawn out of that Commandment, to reach us that are Christians.  
We answer, 1. That it is true that God, in the delivery of his Laws to the Jews, looked upon them in divers respects. In some things, as the people of such a Nation, and of such a Time, which he manifested in giving them the Laws, Judicial and Ceremonial. But in giving the Moral Law, which takes in the whole Nature of Mankind: he looked on them as the Body of the Church Representative, to whom therefore he committed not only those ten Laws, but besidesth, e rest of his Oracles (as the Apostle calls them Rom. 3.2.) in trust for the use and service of the Church, which also he manifested in divers particular Circumstances. For there can be no probable reason given why God; 1. Delivered the Decalogue by the voice and Pen of Christ, (the Head of the whole Church) whereas he delivered the judicials and Ceremonials by by the voice and Pen of Moses, the peculiar Minister of the Jews. 2. Why, he wrote the Morals in Tables of stone; whereas He appointed the ceremonials to be written in ordinary Volumes. 3. Why he appointed those Tables to be kept by themselves in the Ark, within the Sanctum Sanctorum, which was as it were, Christ's own Closet, whereas The judicials and Cerimonialls, were laid up without the Altar of Incense, the Pot of Mannah, and Aaron's Rod in a Room, into which the levitical Priests had ordinary access, unless it were to distinguish those Laws, which were peculiar to the Jews, from those which concerned the whole Church in general.  
Secondly, to the Argument taken from the fixing of the day of Rest on the last day of the week, in the Fourth Commandment. We answer; First, that neither in the Sum, nor Explication, nor Conclusion of the Commandment, we have no mention, but of a Sabbath or day of Rest; in the Explication we have the proportion of time appointed for this Rest, which must be one whole day of seven, in the Reason of the Commandment: there is indeed a rule, that directs us which shall be the Day, but that is laid down in Indefinite terms, and is indifferently appliable, to either the first, or last day of the week? for howsoever the Seventh or last day of the week, be there mentioned, as it is here; yet it is not to bind us to it as that particular day, but as a day honoured above other days, by manifesting the perfecting of that glorious red above other days, by manifesting the perfecting of that glorious work of the Creation of the World. So that the rule delivered from the designing of the particular day is only this (as we have showed already in a treatise written of this argument) that the day which God shall by his work advance above otherda yes, shall be the Day of his Holy Rest: which before Christ came, was the last day of the week, wherein by his Rest on that day God manifested the perfecting of the World's Creation; but, since Christ, must upon the same ground, be translated to the first, wherein our Saviour by his rising from the dead on that day, declared the perfecting of the world's redemption, which was the more eminent work of the two, and consequently advanced that day above the former.  
Secondly we say, that having delivered all the rest of the Ceremonial Laws, and compiled them into a volume a part by themselves, distingushing them from the Moral Laws, by so many Considerable Circumstances, as we have showed already: we cannot in reason conceive, that God would leave out only this one of those laws, to be mixed with his Moral and perpetual and Unchangeable Laws.  
As for that Scruple which many stumble at, that it appears, by mentioning in the Preface to the Law, the deliverance from the Egyptian bondage, and promising their Continuance in the Land of Canaan, promised in the fifth Commandment, that God intended the Decalogue only to the Jews; because he mentions those things which concerned them alone.  
We answer: First, that neither of those particulars, in which they instance, is any branch of any one of those Commandments, but are only promised and annexed as Inducements to move them to yield obedience to those Laws; Now the duties may belong unto us, though the Inducements and motives to persuade thereunto were peculiar unto them.  
Secondly those very motives, are indeed expressed in such a form as is appliable only to them; but the things intended by those expressions, belong as well unto us as unto them. Their deliverance out of Egypt in the Type belonged only to them; but the deliverance from our Spiritual bondage represented thereby, belongs as well to us as to them. And the Land of Canaan, pointed at in the fifth Commandment, is any Land in the Earth, which God gives any of his Servants, as the Apostle clearly Interprets and Applies it, Eph. 6.2.  
There remains yet behind one scruple, which hath prevailed with many to doubt, whether the law of the Sabbath were given to Adam in Paradise, that is, before his fall: because (say they) being in that condition he neither needed any such Law, either for the refreshing of his body, or for the quickening of his spirit, nor could possibly observe it, having no other company but his wife, which could not make a public Assembly, which the observation of the Sabbath requires. To whom we answer.  
First, that this supposition, that Adam being in Paradise needed no Sabbath, is ill grounded; for first, the refreshing of the bodies of men and beasts, though it be a Consequent; yet was never the Ground of the Institution of the Sabbath. The moderation of our labours belongs to the eighth Commandment that enjoins labour. As for the quickening of Adam's spirit, why might not he need a Sabbath, as well as a Sacrament? And although every day were a kind of Sabbath to Adam, in respect of his easy labour, and his Holy conversing with God, even in his works about the Creatures, yet there is great difference between labouring moderately and not at all; And to serve God in ordering the Creatures, according to his will, and to serve him in the duties of his own immediate worship. So, every day ought to have been spent by Adam, in an holy manner, but not as a Sabbath: Besides, though the Sabbath were made for man, yet it was not made for man alone, but principally for God's Honour in his public worship; in which respect Adam as much needed a Sabbath as we do, being created for God's Glory as well as we.  
Secondly, as Adam needed a Sabbath, so he had means to observe a Sabbath; he and his wife when there were no more persons in the World made a public Assembly. There is is a gathering of two or three as well as of a multitude, Matth. 18.20. And Christ is present with them as well as with a greater number. Nay, further a man that is shut out from public meetings may keep a Sabbath alone. So then there being no impediment why this Commandment for the observation of the Sabbath might not be given to Adam in Paradise, and Moses recording it in the first place amongst those laws that were then given him, we have no ground to doubt, but that Adam had this Law then given unto him; and, in him, unto all mankind. So that we may,   

5. Observe, The law given by God, for the observation of the Sabbath Day, is a law Universal and Perpetual.  
UNiversal it must needs be; 1. Because in Adam it was given to the whole nature of Man, which was entirely in him at that time when he received it. 2. And the use as well as the ground of it, reacheth indifferently unto all men, who are alike interessed in all the works that God hath wrought, both of Creation, and Redemption, and alike obliged to honour him for them, and have like need of those Spiritual comforts, and refresh which the religious observation of that brings unto, & supports the soul withal. Upon the same ground it must needs be perpetual, for if it bind all men, it must of necessity bind all ages; which also our Saviour necessarily implies in his answer to the Pharisees question about divorce, Matth. 19.8. wherein he affirms, the divorce supposed to be permitted by Moses, to be unwarrantable, because it crossed the Law of Marriage, given to Adam, in Paradise; which Answer must necessarily suppose this ground, that whatsoever Law was given to Adam in the Beginning (those Laws that respected his present condition, as his Labouring in Paradise, and Eating of the Tree of Life, excepted) binds all his posterity in all Ages. Besides, the placing of this Commandment amongst the precepts of the Decalogue, which our Saviour ratifies in every jot or tittle of them, Matth. 5.18. further manifests the mind of God, for the continuance of this Law, which our Saviour wills his Disciples to be careful to observe, Matth. 24.20. even at the destruction of Jerusalem 40 years after his Ascension, when all other Mutable and Temporary Laws were taken away.  
Nay, although there be this difference between this precept concerning the Sabbath, and some other laws of the Decalogue, that this doth not appear so evidently to be a Law of Nature, as they do, yet it must necessarily be a law of Nature in the greatest part. As, that there must be a time for public Worship, a time of Rest from other Employments, a fit time, a set time, a time that must return according to some time computed by Weeks, or Months, or Years. For all these even by the light of Nature Heathen men acknowledged, as is manifest by their practice in all Ages and Countries. Nay, the Creation and Redemption of the World being once revealed, even the light of Natural reason, would have directed men to make choice of those days, in which those great works were perfected, for the days of observing this holy Rest.  
Now it must needs be granted, that seeing the ground of fixing the Sabbath upon the Last, or First day of the Week, was the marking out and advancing of those days above others by the most eminent of God's Works; therefore man's exercise upon those days must be in the Contemplation of those and the rest of his works, that our hearts may rejoice in Him who hath in them manifested his Infinite Goodness, Wisdom, and Power. Whence,   

6. Observe, Meditation in God's Works, that our hearts may be raised up to an holy Rejoicing in Him, is, and aught to be, a Christians chief Exercise, for the right sanctifying of the Sabbath Day.  
Observe. 6 THe 92. Psalms, composed of purpose for the Sabbath, (as appears in the Title of it) handles no other argument, but the setting out the works of God's providence, in governing the world in righteousness. And it is as evident, by the doubling of the daily Sacrifice upon that day, by God's Commandment, Numb. 28.9. that the Will of God was, that men's thoughts should be much exercised in the meditation of that glorious work of their Redemption, shadowed out under those sacrifices, and purchased by the Blood of Christ. And indeed, as all Gods works praise him, so do we, by remembering them and meditating on them, most highly honour and advance Him, as is evident by the Psalms composed for that purpose, Psal. 104.107.145. & Rev. 4.11. And for ourselves, our hearts are by that means wonderfully quickened, and enlarged, and filled with love towards him; (see, Psal. 18.1. & 116.1.) and brought to an Holy Dependence on him, and Confidence in him, which is a fruit that is produced by this holy meditation on God's works, Psal. 78.7. Now God's honour, and the increase of Piety in us, were the ends of the Institution of this holy Rest. It is true, that this exercise must be accompanied with those other holy duties, of Prayer and Praises, Preaching and Hearing of God's Word, administering the Sacraments, and the like, as conducing all of them, if they be rightly used, unto the same end.    

VERSE 4.  
THese are the generations of the Heavens] That is, in this manner they took their Beginning, From and By God alone, and according to his Will, by the Mighty Word of his Power.  
In the day] That is, in that Time that it pleased God to take up in forming them, which we know was in Six days, and not in One. But we find the Word, Day, in Scripture is used commonly to signify Time Indefinitely.  
This recapitulation of the works of Creation, wherein they are challenged and ascribed unto God alone, being prefixed before the Laws that are mentioned afterwards, gives us just occasion to take special notice, of the Right which God had to dispose of all things, according to his own Will, and to give them what Laws he pleased, seeing all of them being the works of his own hand, and therefore his Own by the strongest Title, were consequently to be ordered by him as he pleased. So that out of this order observed by the Holy Ghost in this Narration, we may,  

1. Observe, He that gives things their Being, may Dispose and Order them as he will.  
Observe. 1 THe Master gave What, and to Whom he pleased, because it was his Own, and therewith stops the mouths of all that quarrelled at his unequal dealing, Matth. 20.15. Upon that ground God may order all things as he pleaseth, (as indeed he doth whatsoever he pleased in Heaven and Earth, Psal. 115.3.) because all is his Own, and none hath given unto him first, nor consequently can claim any thing of him, Rom. 11.35. nor limit him in any respect. God cannot wrong his own Creatures; no, though he should destroy them, much less when he doth Command or prescribe unto them; as, for the former reason, so, withal because his Will is Just.  
1. Let it cease all our murmur in Afflictions, Job 1.21. much more in duties of Obedience. If Saul must obey, because God made him a King, 1 Sam. 15.1. much more must we obey because God made us Creatures, and gave us our Being. St. Paul, upon this ground, stops every man's mouth, that reasons with, or answers again unto God, that God may do with his own what he will; much more, and by a juster right, than the Potter may frame his clay into what fashion he will.  
2. Let no man go about to rule, or prescribe unto others, according to his Own will, because no man can say that he made them by his Own Power, nor consequently can justly challenge this unto himself, May I not do with mine own what I will? Let all Humane Power be bounded by the Will of Him, whose all things are, and from whom the Authority that men challenge unto themselves is derived, which also they receive from Him with such limitations as he was pleased to bond it withal, and no farther.  
Moses contents not himself to say, These are the generations of the Heavens, etc. but thinks fit to add withal, In the day that the Lord God made the Earth, etc. Whence,   

2. Observe, Whensoever we mention and remember the Being of the Creatures, we ought withal to set before us, and remember Him that made them.  
Observe. 2 AS David doth, Psal. 8.3. having mentioned the Heavens, he in the next clause calls them, the work of God's singers; and having taken a surview of all God's works, and the wonderful order in which he hath disposed them, he calls them all Gods manifold works made in Wisdom, Psal. 104.24.    

VERSE. 5.  
BEfore it was] And by and by after, Before it grew; that is, when it had yet not Being, God made it, and gave it that Being which it hath.  
Nor caused it to rain] He proves that God made the Herbs and Plants, because before they were, there was no other means by which they might be produced according to the course of nature, neither the Influence of the Heavens, nor any humane Culture. Whence,  

1. Observe, Every Herb and Plant upon the Earth is God's Creature.  
Observe. 1 SEE Chap. 1. Ver. 11. Observ. 3.   

2. Observe, Not only the Mercies of God in General, but every Particular Blessing must be taken notice of, as coming from God.  
Observe. 2 NOt only the Blessings themselves, but besides, the means by which God conveys them unto us, and the measure in which he bestows them, with every other considerable circumstance belonging to them. Thus God himself recounts them by Particulars, Levit. 26. Deut. 28. both every kind of them, and the Particulars of every kind, that so he might have a cloud of witnesses to testify for him, and to affect our hearts the more.  
The Argument by which Moses makes it appear, that those Herbs and Plants were Created by God, because there was no other means by which they might be produced, warrants us to,   

3. Observe, That which is brought to pass without Ordinary Means, must needs be wrought by the Hand and Power of God Himself.  
Observe. 3 AS Nebuchadnetzars' stone, which was cut out without hands, Dan. 2.45. was a Kingdom set up by God Himself, ver. 44: In like manner, those effects which are wrought beyond the power of the means, must needs be acknowledged to be the acts of a Divine Power; as when gideon's three hundred destroyed the huge Host of the Midianites, it argued that the sword of the Lord was there, as well as the sword of Gideon, Judg. 1.18.  
Let us so take knowledge of it, and that with admiration, in all such events as fall out, either without, or beyond the Power of Ordinary means. When the Israelites had bread to satisfy them without sowing, it was God that fed them; as he did Moses when he had strength supplied unto him 40 days without eating or drinking. So in the very ordinary course of nature, when our life is renewed and continued by dead things; and strength increased by weak things, things impossible to nature, we must acknowledge, that he hath His hand in those works, who is above nature.  
Note, Moses showing that there fell no Rain on the earth to make the Herbs and Plants to grow, tells us that God had not caused it to rain upon the Earth, as if he had said, It had not reigned on the Earth. Whence,   

4. Observe, There can be no Rain on the Earth, unless Godsend it.  
Observe. 4 HE causeth it to come, both for Judgement and Mercy. Job 37.12, 13. and prepares it for the earth, Psal. 147.8. Therefore he promiseth it, Deut. 11.14. & 28.12. and he keeps it back at his pleasure, Amos 4.7. and then none can give it, Jer. 14.22. whence the Apostle tells us, that the giving of rain was a witness for God unto men, Act. 14.17. and his people are justly taxed that they did not take notice of it, and acknowledge it, Jer. 5.24.  
Let us then seek it at his hand, as Elijah did, 1 King. 18.42. and thank him for it, that we may work his fear into our hearts, Jer. 5.24. who only can give it; and if he should withhold it, for any long time, might starve the whole Earth, as he had near done the Land of Israel, 1 King. 18.2, 5.  
Moses proves that God made the Plants and Herbs, because the Means by which they are ordinarily produced and cherished, were wanting, the first and principal whereof he names to be the Rain. Whence,   

5. Observe, It is by Rain from Heaven, that all the Herbs and Plants on the face of the Earth, do grow and are nourished.  
Observe. 5 BY it, God waters the ridges of the earth, and blesseth the springing of the fruits thereof, Psal. 65.10. The Heavens must hear the earth, and the Earth the Corn and Wine, if any of them prosper, Hos. 2.21.  
Let us acknowledge the wonderful Goodness and Mercy of God, that from time to time provides that means, without which neither men nor beasts could possibly subsist, and that constantly, and seasonably; so that neither Ear-ring nor Harvest fail according to his promise, Gen. 8.22. And withal, take notice of his wonderful Power, that makes the Rain a means of cherishing Life in the Herbs and Plants, which itself hath no Life at all.  
Without Rain, or any help by humane culture, God, as Moses relates, created the Herbs and Plants, howsoever he pleaseth ordinarily to make use of both for the propagating and preserving of them. Whence,   

6. Observe, Though God be pleased to make Use of Man's Labour, in Producing and Cherishing the Fruits of the Earth; yet he can increase and preserve them without it.  
Observe. 6 THis He manifested, by causing every Seventh Year to produce Fruits sufficient for his people, without any labour of theirs at all. And indeed, all that man's labour doth this way, is but the applying of those means which have all their power and efficacy from God. Man neither makes the Seed that he sows, nor the Earth that receives and nourisheth it: nor gives the one power to yield it nourishment; or the other virtue to receive it, and to grow and spring thereby. These are the Effects of God's Power, who gives to every seed his own body, who sends forth his Spirit and renews the face of the earth, Psal. 104.30. and blesseth the springing of the fruits thereof, Psal. 65.10.  
Let no man then burn incense to his own net or yarn, or think highly of his own wisdom or diligence as the cause, and means, by which his fields of Corn or Pastures are made fruitful, seeing both our Strength to labour is from God, and our Wisdom to manage our affairs aright, is from him too, Isa. 28.26. and this blessing upon our labours is that only that makes them successful. So that every way it is he that gives ability to get wealth, Deut. 8.18. riches are his blessing, Prov. 10.22. without which it is in vain to rise early, and to eat the bread of sorrow and carefulness, Psal. 127.2.  
Notwithstanding though Moses hereby proves these Herbs and Plants were the work of God's hand at the first, because there was no man to till the ground, he must necessarily imply, that ordinarily there is required man's labour in the producing and cherishing of the fruits of the Earth, So that we may,   

7. Observe, Though the fruitfulness of the Earth come only by God's blessing, yet the labour of man is required as the ordinary means to further it.  
Observe. 7 TO that indeed is the promise of God's blessing annexed, Deut. 28.8, 12. Prov. 12.11. Now this labour God hath laid upon the generation of men; Partly to humble us, as appears by that Curse upon Man after his Fall: and, Partly, to exercise both our Bodies and Minds, and that for the good of them both, seeing idleness (as experience teacheth us) both fills the body with ill humours, and the Mind with noisome lusts: and lastly, that being daily busied about the Creatures, we might the better observe the ways of God's providence, in providing for, blessing, and supporting them, and working, by his influence, both In, and By them, in a wonderful manner.  
Let then every man apply himself to labour in the place that God hath set him in: 1. In Obedience to God's Command. 2. Depending still upon God's blessing, which only must prosper his Endeavours; lest otherwise sicknesses in his Body, and noisome lusts in his Soul, and the Curse of God upon his Estate, waste and consume him, and misery and beggary come upon him like an armed man, Prov. 24.34.    

VERSE 6.  
ANd there went up a mist] So many read it: and then the sense is, that as God only made the Creatures, so he only cherished them, neither by man's labour, nor by Rain the ordinary means by which they now grow and live; but instead thereof he prepared a Mist, which he made to be sufficient to water the Plants which he had made. But some there are, who translate it, Neither a Mist; which also the Original may well bear; And then the sense seems to be more clear, and suitable to the scope of the Holy Ghost, who to show that the Plants and Herbs were produced merely by the Power of God, excludeth all the Ordinary means by which according to the Course of Nature they might be cherished, both man's labour, and the dew of Heaven, whether by rain the more usual and effectual; or so much as by a mist, the weaker and less usual means of nourishing the Plants. Howsoever the words be rendered, the scope of Moses appears to be this, by excluding the help of any Second cause to make it evident, that the Herbs and Plants were produced and sustained only by the Power of God, that we might acknowledge the Equity of God's Command in restraining man from eating of the sruit interdicted, and might behold his Goodness and Bounty in bestowing on him the free use of all the rest of the fruits which he had Created; for which, man had never laboured: So that if he denied man any sruit (seeing he had no right to it) it was just and equal, and if he granted him any; much more if he gave him all the rest, it was out of favour and superaboundant bounty. Now if we consider the words (as we do in our Translation) But a Mist. We may.  

1. Observe, God wants no variety of means, to effect whatsoever he will.  
Observe. 1 IF there be no rain to water the Earth, the Mist shall suffice; if his People want corn to feed them in the wilderness, the Heavens shall rain down Mannah for their food. If there be no other means to convey bread and flesh to Elijah, the Ravens shall bring it him every morning and evening; if that means fail, he hath a widow in Zarephath that shall provide for him; if her proifions fail, an handful of meal in the barrel, and a little oil in the Cruse shall be sufficient to maintain him, and her, with her whole family till God send rain on the Earth.  
Let no man despair when means seem to fail; he that takes them away can provide other at his pleasure; if they seem weak and insufficient in themselves, he can make them sufficient by his Power; If Christ be taken away from the Earth to ascend unto to his Father, his Spirit shall descend upon the Apostles, and work more effectually by their Ministry, than it had done by Himself in the days of his flesh, when he was present with his Church here on Earth.  
Now if we render those words as others do, Neither a Mist. We may,   

2. Observe, God can, and many times doth, bring things to pass without any means at all.  
Observe. 2 SEe Gen. 1. ver. 30. Obs. 7. and ver. 11. Obs. 2.  
The end why Moses in this Narration excludeth the means by which the Plants and Herbs are usually produced and cherished, is to make it appear, that therefore they were brought forth by God Himself. Whence,   

3. Observe, God's Power in effecting all things is never clearly discovered, until all means be removed  
Observe. 3 SO much God Himself affirms to Gideon, Judg. 7.2.4. For where the means appear, men who are too much inclined to judge of things by sense, are more easily drawn to ascribe effects to Means that appear, than unto the Divine Power, that works by them, which is not seen. Besides, the wisdom of man being (as it is) enmity against God, there is a wonderful aptness in us, to withhold his Truth in unrighteousness, and to advance the Creature above the Creator; so that God for preserving his own nonour, finds it needful many times to work without means, (as He did in that glorious work of our Redemption wherein he admitted no Creature to share with him in the work, that men might glory only in the Lord, Isa. 63.5.) or, by such means, as appear to be unable to effect, by their own strength, that work which is wrought by them.  
This Mist Moses tells us rose out of the Earth (as indeed all rain doth) and fell down upon it again to water it, and to refresh the fruits that grew upon it. Whence,   

4. Observe, Every Creature ought in an especial manner to be Useful unto that from whence it is produced.  
Observe. 4 SO is the rain unto the Earth, out of which it is drawn up, the Corn to him that sows it; and so should the children be ready to serve their Parents that brought them forth: so just and equal is God in all his ways.  
Let us then, for shame, return all unto that God, from, and by whom, we and all things are, lest all the rest of the Creatures arise up in judgement against us. And let the Observation of that course which God hath set in nature be an especial means to quicken us unto that duty.    

VERSE 7.  
Form the Man] Or Fashioned, or (as the Prophet David speaks, pointing at our natural generation, Psal. 139.15, 16.) wrought curiously: now in relation to this Forming, it is that God is called our Potter Isa. 64.8.  
Of the dust of the ground] Or Clay, as it is termed, Isa. 64.8. But dust seems to be a name that more significantly expresseth both the base Matter of our bodies, and the Power of him that fashioned them into so excellent a form, of a matter base and more unapt to be brought into fashion then clay itself; not only Earth, but Earth that had no coherence or Consistence, apt to be scattered by every puff of wind. This name is commonly used to express our baseness, as Gen. 3.19. and 16.27. Now that clause (of the dust of the ground) is more significant, then if he had said; Out of the dust of the ground, for that had only expressed, Of what matter he was made, but this expresseth What he was made, even dust fashioned into the form of a man; so that he is still Dust as God terms him, Gen. 3.19. and Solomon, Eccl. 12.7.  
Breathed] Immediately from himself, or Secretly.  
Breath] Or Spirit, because the Soul's residence in the body is manifested by breathing, which we know never ceaseth till the Soul depart out of the body. Now some observe that the word here used, which is Neshemah, is never applied, but to signify either the Spirit of God or the soul of man.  
Of life] Or lives, as it is significantly expressed in the Original by the plural number, to express the several faculties, and Operations of life, exercised by the soul, in Vegetation, Sense, and Reason, and the rest of the abilities subordinate thereunto, which are so far diversified in the natures of them, that although they proceed from one fountain, yet they seem to be as so many several souls, by the diversity of their operations, and by some have been conceived to be so indeed.  
And man became] that is, this body form of the dust into the shape of a man, and the soul breathed into it by God, became one person, and being truly and really joined togther, the man consisting of them, was a living Soul, that is, (as soul is often taken in Scripture) a living person.  
A living Soul] Living a natural life, exercised in vegetation, Sense, and Reason. Otherwise in respect of Spiritual life the Apostle, 1. Cor. 15.45. opposeth the first Adam to the second; and a living soul to a quickening spirit, implying that man received now only a Natural life, but obtains his Spiritual life only by Christ.  

1. Observe, The Substance of man's body is exceeding base and vile.  
Observe. 1 AS is clearly manifested, both in the Original and Dissolution of it. Dust at first, or more vile than dust, and dust at last, yea Dirr at present, termed an house of clay, Job. 4.19. Comely indeed without, but full of filthiness within: breeding and casting out corruption every day, maintained by as base means as it self is; Bread out of the Earth and flesh of such Creatures, as in a few hours would turn into stinking carrion; and clothed with Skins or Excrements of Beasts and worms, or Linen out of the Earth as vile as either.  
Let no flesh glory in beauty which is Vanity, Prov. 31.30. Or esteem the man whose breath is in his nostrils, Isa. 2.22. Or delight in making provision for the flesh; but first long after that estate wherein the Corruptible and Earthly bodies, shall be made Heavenly and Spiritual, and in the mean time labour to beautify the hidden man of the heart, which God sets much by, Pet. 3.3, 4. labouring to adorn it with grace, and to  it with Christ's Righteousness.  
This dust as base, as it was God wrought curiously into the shape and form of a Man. Whence.   

2. Observe. How base soever the matter of man's body is, yet God hath framed it into a curious and excellent piece of work.  
Observe. 2 JOb tells us that, not only Gods Hand made him, and fashioned him round about, Job. 10.8. But farther, that he Clothed, that is, covered and adorned him with flesh and skin, after he had fashioned and finished the firm frame of his body, of bones and sinews; Ver. 11. The Truth is, that of all visible Creatures there is none that in any sort equals man, in the curious composition of his body, whether we look upon the Beauty and Majesty of his Person, or take notice of the Variety, Nature, and Use of his several parts, with their composition and framing of them together in a wonderful order and correspondence one to another, which even heathen Men behold with admiration of the Wisdom, Goodness, and Power of Him that made them.  
2. Let it assure us of God's provident care, for the sustaining and supporting of a work on which he bestowed so much Art in framing and composing it; especially since we know him to be a faithful Creator, who neglects nothing that he hath made.  
2. Let us honour the Lord even with those bodies of ours, on which he bestowed so much workmanship possessing our vessels in holiness, and glorying neither in our strength, nor beauty, but in him alone that made us for his own honour and service.  
Now after God had thus curiously framed man's body, he became not a living soul until he himself breathed into him the breath of Life. Whence.   

3. Observe. The soul of Man by which he lives, comes Immediately from God Himself.  
Observe. 3 SO Solomon tells us that God gave the Soul, Eccle. 12.7. or, made it, as it is expressed, Jeremy 38.16. And whereas the Body is supported by Means, and the help of the Creatures: the Soul is supported without means, by the immediate Hand and Power of God Himself. And coming Immediately from God, carries the most lively Resemblance of his Image, as we have seen already.  
1. Let our souls seek unto him, who gave them, and serve him, as we are directed, 1 Cor. 6.20. 1. Praising him with all that is within us, Psalm 103.1. 2. Submitting all the Abilities of our souls to be guided by his Spirit, that we may be led by it and walk in it. 3. And labouring with all our endeavours to lay hold on Heavenly things, whence we had our Original, forgetting the things that are here below, Col. 3.1.  
2. Lay hold on this as a ground of special Comfort: that which God hath given more immediately, he will certainly most carefully preserve and provide for, as it appears he hath done, by redeeming the soul from hell, and purging it from sin by the blood of his own Son, and adorning it with the graces of his Spirit, and reserving it hereafter to enjoy his presence, and there to be satisfied with his Image.  
The manner of God's uniting the soul unto the body, the Holy Ghost expresseth by the phrase of breathing, which besides that it points at the secret way of infusing the soul (as Elihu testifies, that the Breath of the Almighty gave him life, Job. 33.4.) withal may imply the weak band of Conjunction of the soul unto the body, so often mentioned in Scripture, that our breath is in our Nostrils. Whence,   

4. Observe, The life of Man consisting in the union of the Soul with the body hath but a very weak foundation.  
Observe. 4 THough the soul itself be of a durable substance, ordained by God unto Eternity, yet it dwells in an house of Clay, founded in the dust, supported by means which perish with the using, and the breath which soders both together is in the nostrils, Isa. 20.22. to be blown out at one puff, which when it is gone, they turn to their dust again, Psal. 104.29.  
Let it move us in the whole course of our lives, to pass the time of our dwelling here in fear, having always our Lamps burning, and our loins girt, Luk. 12.35. ready to remove hence whensoever God shall call us. 2. Ceasing our immoderate care for outward things, Luke 12.20. Which are in themselves of short continuance, and from which we may be taken we know not how soon. 3. And endeavouring to make sure of a state of continuance, a Life that is hid with Christ in God. 4. Forbearing any dependence upon, or fear of men, as we are advised, Psal. 146.3, 4. Who cannot long continue to do us either good or evil.  
The body of man, which God had framed of the dust was in itself but a lump of Earth 〈◊〉, because though it had the shape of a man, yet it wanted life, but when God had breathed into it that breath of life, than man became a living soul, and not before. Whence,   

5. Observe, The life of man is only by his Soul.  
Observe. 5 THe Breath of the Almighty, that is, the soul inspired by him, is that which gives us life, are Elihu speaks of himself, Job. 44.4. Wherefore in many places of Scripture we find Life and Soul put one for another, as Gen, 19.17. That which we render life is Soul in the Original; upon the same ground, a Living person is frequently in Scripture called a soul, because every man lives wholly by his Soul.  
Let every man's Soul be his chiefest care, by which we live at present, and in which we live Eternally, get it clearsed by Christ's Blood, renewed by his Spirit, beautified and adorned by his Graces, and assured of enjoying his Glory unto the hope whereof we are called.  
But Beasts we know have souls as well as Men; Yea, and their souls are called spirits too, Eccl. 3.21. yet beasts are not where termed living souls, as men are. Partly, because beasts have a life of a lower and base Condition, as being wholly drowned in the gross matter of the body, and exercised about that alone; and partly, because their soul dies together with their body, and goes downwards as Solomon speaks, Eccl. 3.21. that is, perisheth as the body doth which turns to the Earth. Whence,   

6. Observe, There is none worthy the name of a Living soul, but he only that lives by a Reasonable Soul.  
Observe. 6 NOw amongst them, whereas men by nature have reasonable souls, yet that being so Corrupted that their Reason serves them to no other use, then to guide them according to sense; howsoever, amongst men they are accounted living souls, the Spirit of God esteems them amongst bruit beasts, Judas 10. Dead while they live, 1 Tim. 5.6. Living indeed a Natural life, but Spiritually dead, as being cut off from Christ who is the fountain of true life; yea, twice dead and plucked up by the roots, Judas 12. as being guided and carried on only by sensual lusts and desires, after the manner of a beast.  
Let it then be every man's care and endeavour to live as a man, that is as one Created after God's Image, whose soul and the motions thereof ascend upwards, and not downwards to the things below, Col. 3.2. and therefore unworthy to be embraced by the Soul which is from above, lest the man die while he lives, and that not only for the present, but for ever.    

VERSE. 8.  
What right God had to dispose both of Man and of all the rest of the Creatures, as being all of them the Works of his Own Hands, we have seen already; He that gave them their Being when they were not, and still supports them now they are, hath undoubtedly just right to Order them according to his own Will.  
Now how God Disposed of the Man that he had made, what laws he gives him, and how far he limits him in the use of the Creatures, the Holy Ghost relates to the end of the seventeenth Verse of this Chapter; in which we have laid before us God's Direction: First, for man's Employment. Secondly, for the Use of those Creatures which he allows him.  
In the Law given to Man for his Employment are expressed, 

1. The place where he was to reside and exercise himself: Paradise, a Garden of Pleasures.  
2. The Employment itself; which was to Dress and Keep it.    
In the Description of the Place where the Man was to reside and be employed, are set before us: 

1. The Lord of it, God Himself, who planted it with his Own Hand.  
2. The Nature or Kind of it; it was a Garden.  
3. The Situation of it; it lay Eastward.  
4. The Furniture or Store of the Garden. 

1. In General; it was furnished with all sorts of Plants both for Use and Delights.  
2. In Particular; It had in it Two Trees appointed to a Spiritual Use.    
5. The Commodious Situation of the Garden, both for Fruitfulness and Delight, by the benefit of the River that issued out of it.  
6. The Assigning over of the Garden to the Man. 

1. Of the Place, for them to dwell in.  
2. Of the Fruits, to feed on.      
Planted] Or rather, Had planted, namely, on the Third Day, wherein God had Created the rest of the Herbs and Plants, he stored this place, which he intended to appoint the man to dwell in, above the rest of the Earth, and furnished it in an especial manner above other places with such variety of Fruits, and in such an Order as Orchards and Gardens are stored and furnished, which are planted by man's Art, but with such exactness, and abundant sufficiency of all things as became the Workman that planted it, and was answerable to the end for which it was prepared, to satisfy man, besides sufficiency for Necessary use, with all variety for pleasure and delight.  
A Garden] Called therefore the Garden of God, Gen. 13.10. Or, Paradise, as the Greeks call it usually in their Language, which signifies a place of delights and pleasures: This place is a Type of the Church called, A Garden enclosed, Cant. 4.12: and a Figure of Heaven, where are Rivers of pleasures, which is called by that name, Luk. 23.43. 2 Cor. 12.4. This Garden was doubtless a large Circuit of ground, as appears by the greatness of the River that watered it, and the variety of Fruits of all kinds with which it was furnished. Now whether this were a Garden enclosed (which is most probable (or how and wherewith it was fenced out from the rest of the Earth, it is not expressed.  
Eastward] From Canaan, as some say; or as others, from the Wilderness, where they conceive Moses wrote this History; or, in the East part of the World, as a third sort imagine. And if we interpret it in the East part of Eden, there is nothing against it in the letter of the Text, and following that interpretation we have here pointed out to us, not only the country itself; but withal, the particular part of that Country, in which Paradise was seated. Howsoever the opinion of those that think that Paradise, took in the Circuit of the whole world, can neither stand with this description of the Situation thereof, nor with the relation of Adam's expulsion out of it afterwards, to dwell in other parts of the world.  
Eden] Is the name of the Country mentioned, Isa. 37.12. Ezch, 27. And signifieth pleasure, both in the Greek and Hebrew tongues; given unto that Tract of ground, for the fruitfulness and delightsomness thereof, unto which the Prophet seems to allude, Isa. 51.3.  
There he put the man] Or, appointed him to dwell and continue, as in the place assigned unto him by God for that purpose. Now whether Adam were made, out of the Garden, (which opinion, seems to be favoured by that clause in his expulsion, that he should go till the ground out of which he was taken) and so was brought into it afterwards, or whether he were made in the Garden; this phrase (of putting) doth not clearly determine, which implies no more but that God settled, or appointed him to Abide there: whether by continuing where he was, or by removing him thither from another place, it is not determined by this expression. This only seems probable, that God gave man a dwelling apart from the beasts, to intimate unto him the difference that he put between him and them, and to mind him of that more excellent condition, unto the hope whereof he was reserved, wherein they should have nothing common with him.  
It is not in vain, certainly that the Holy Ghost in so brief an History, describes with such variety of Circumstances, the pleasantness and rich furniture of this Garden, which he prepared for man's dwelling. It may be, to manifest the bounty of God to man every way, that we might the more clearly discover both the malice of Satan in traducing him to our first Parents, as if he had envied unto man that happiness unto which he might have advanced him; And withal their folly and impiety in harkening to his suggestion, against so many clear evidences to the Contrary. Whatsoever was the Scope of the Spirit of God herein, we cannot but take notice in the first place, that this pleasantness and fruitfulness of Paradise above any other part of the Earth, was from God Himself, who is said to plant it and make it so. Whence,  

1. Observe. The sruitfulnesse of one part of the Earth above another is from God alone, and merely and only by his Blessing.  
Observe. 1 IT is only his Blessing that made Isaac's ground yield him an hundred fold, Gen. 26.12. An unusual proportion, and questionless, far greater than the grounds adjoining yielded unto others at the same time; And the flowing of the Land of Canaan with milk and honey, was, because God cared for it in an especial manner, Deut. 11.12. Who by his blessing makes a barren Wilderness yield Corn and Wine and fruits of increase, and by his Curse makes a fruitful Land barren, Psalm 107.34, 37, 38.  
If any man than be seated in a pleasant and fruitful place, if his grounds be fruitful and yield their increase above other men's; Let him acknowledge it as a peculiar blessing of God upon him above others; honouring him with the fat of the Earth, and first of our increase, as giving unto him of his own, 1 Chron. 29.14. and engaging him thereby, to continue and multiply his blessings upon us above measure, Prov. 3.9.10. Lest if we abuse his bounty, to pride, surfeiting and drunkenness, he turn the fruits of our Land into Briars and Thorns, as he threatens to do to his own People, for the like evils, Isa. 5.6.  
But the planting and furnishing of this Garden of delights had been nothing unto Adam, unless God had given him the possession of it, and appointed it to be his habitation. Whence,   

2. Observe, Though God have prepared the Earth for man, yet he can have no Title to any more of it, than God allots out of it, for his habitation.  
Observe. 2 IT is true indeed that God hath given the Earth to the Sons of Men, Psal. 115.16. in general; but who amongst them shall have this or that portion of it for his inheritance, God must determine by a particular assignment; This Moses tells us God did in the first dividing of the Earth, Deut. 32.8. This he did afterwards in bestowing the Land of Canaan upon his own People, denying them the Land of Moab and Edom, because he had disposed them before unto others of their kindred. Yea, that Land though he gave to his People in general, yet he divides it amongst them in particular, assigning by lot unto every Tribe their particular portion. And the same power he continues still to exercise, although by the Ministry of men; bestowing whole countries where he pleaseth as his gift, as he did Egypt upon Nebuchadnetzar Ezech. 29.20. although he had won it by the sword. And thus he doth in particular, in disposing of men's particular estates, whether purchased by money, or left as Inheritance by Parents, which although Solomon call their gift, Prov. 19, 14. Notwithstanding, that they pass from God through their hands, is evident by Abraham's distribution of his estate, Gen. 25.5, 6. according to God's Direction, Gen. 21.10.12. And howsoever men ordinarily are not directed in passing their inheritances to their posterity by express command; yet that they are overruled therein by divine providence, may easily appear to any that will wisely obobserve the Course of God's Ways, who many times altars the purposes and intentions of men, and conveys the estates and inheritances of men, to others than these to whom they assigned them, at his pleasure. And this power it is fit that God should still exercise as well for maintaining of Justice and equity, which men's greedy desires, that delight to dwell alone on the Earth, Isa. 5.8. would otherwise overthrow; As besides to preserve amongst men the acknowledgement of his Sovereignty, and men's dependence on him, as Lord of their estates.  
It ought not to be passed by without special observation that God provides for man's habitation, the choicest place in the whole Earth, planted by his own Hand, and stored with all sorts of Fruits both for necessary use and for delight. Whence we may,   

3. Observe, God is pleased to bestow upon men liberally his best and chiefest blessings.  
Observe. 3 IN outward blessings for this present life, he gives them for their portion the fat of the Earth, as He did to Jacob, Gen. 27, 28. The chiefest of all lands to his own People, and promiseth them the finest and purest of all the Wheat, and Honey out of the Rock if they will obey him, Psal. 81.16. and the good of the Land, Isa. 1.19. But above the rest he inricheth them with all manner of blessings in Heavenly things, Eph. 1.3. Withholding from them neither Grace, nor Glory, nor any thing that is good, Psalm 84.11. Not his Spirit, Luk. 11.13. Not his own Son, Rom. 8.32. and hereafter, not the fullness of joys, or rivers of pleasures, which are in his presence, Psal. 16.11. And this he doth partly to magnify his infinite love and goodness; as Pharaoh, to show his Love to Joseph, placed his friends in the best Country in Egypt, even in Goshen, Gen. 47.6. that men may admire and honour him for his goodness; And partly, to encourage his Servants to Cheerful obedience by the taste of his bounty, which if they enjoy not always in full measure, they have none to blame but their own sins, which hinder good things from them, Jer. 5.25.  
Let all God's Children then rest and stay their hearts upon him and upon his faithful promises (as having a sure foundation upon his Goodness, Truth, and All-sufficiency) which include all the blessings of this Life, and of that which is to come, 1 Tim. 4.8. Even all things that may do us good, Psalm 84.11. And in Christ are all of them, Yea and Amen, 2 Cor. 1.20. fulfilled all of them in their time and proportion; In Spiritual things, in sufficiency of Grace for this life, and fullness of Glory hereafter, Psal. 73.24. And in Temporal things, in such competency, as our places and occasions shall require, which is all that we are warranted to pray for, under the name of daily bread, and as much as good men have desired, Gen. 28.20. as being best for them, Prov. 30.8, 9 and wherewith we are willed to content ourselves, 1 Tim. 6.8.    

VERSE 9  
OUt of the Ground] That is, our of the ground of that Garden; as other Trees and Plants spring out of the Earth by the Power of God, as we have seen in the former Chapter.  
Made the Lord to grow] or, as some render it more clearly (had the Lord made to grow) that is upon the third day, when the rest of the Plants and Trees were created. And the Lord is specially named in this place to point at, both his Goodness in bestowing: and his Equity in limiting, according to his Own Will, the use of that which is every way his own.  
Every Tree] Not every particular Tree, but the kinds of all Trees pleasant to sight: the words implying that there was no kind of tree Pleasant to sight and good for food, which was not to be found in Paradise; though some, at least, of divers of those kinds might perhaps be found in other parts of the Earth.  
Pleasant to sight] The smell of the fruits is not here mentioned, but seeing the purpose of the Holy Ghost, is to commend those fruits every way, and we find some Fruits commended by their smell, as Cant. 7.8. We may conceive that also to be understood, as well as the pleasantness of the sight, and taste, which are expressly named.  
Good for food] That is, both pleasant to the taste and wholesome to nourish and strengthen the body, and so to maintain the life: as we see usually the meats that are wholesome and nourishing, are for the most part, of a grateful and pleasing taste.  
The Tree of life also] Those two trees which God separated from Common to a religious or Spiritual use, are expressly said to be produced by God, as the rest of the plants were: to manifest the Equity of God's Commandment concerning them, who seeing he made them, might either give or detain them at his pleasure, and limit and appoint them to what use he best liked. Now whether those two trees were of different kinds from the rest, or no, is not curiously to be examined. This Tree of Life is generally acknowledged to be a Sacrament, and seal of that Covenant by which God promised him the Continuance of his Natural life, during his abode here on Earth, which could not have been supported but by Gods immediate Power: and the bestowing of Eternal life after he should be removed from hence, to enjoy the fullness of God's presence for ever in heaven; which some conceive to be the chief benefit intended to be sealed by that Sacrament. Now if this Tree had besides a power given it to maintain Adam's body in fullness of strength without decay, it must be acknowledged to have that power by the use of it, as God's Ordinance only, not as a Natural Instrument to work the effect by the very bare use of it, but by the use of it in faith, apprehending the promise annexed thereunto.  
In the midst of the Garden] Although that phrase here used signify no more in some other places, but within, as Gen. 41.48. We render the same phrase according to the mind of the Holy Ghost, He laid up food in the Cities, expressing that phrase Indefinitely; which in strict signification should be rendered In the Midst of the Cities. Notwithstanding seeing in the Hebrew tongue the Midst is the most proper signification of this Phrase, we may warrantably render it in the midst, and interpret it as we render it, to design the particular place in the Garden where this Tree stood. Which we may conceive to have been purposely placed in the midst of the Garden, that it might be the more often in Adam's view, which should be always in his thoughts, as it must needs be, when he must so often pass by it either to take his food, or to busy himself in his appointed employment.  
And the Tree of the knowledge of good and Evil] Which Adam being forbidden to eat of, not for any evil in the Tree or in the Fruit of it; but only because it was the Will of God to forbid it, his abstinence from it merely upon God's prohibition, might signify unto him that the true bounds of good and evil was only the manifestation of God's Will, which makes that good and lawful which he allows, and Evil which he forbids; So that this Tree which was forbidden amongst all the fruits which were allowed man for his food, was as it were a mark by which Good might be known from Evil; as one man's land is known from another by the bounds set between them in the fields where they lie. The particular place where the Tree stood, is not here mentioned, but when the Woman, Chap. 3.3. names it, The tree in the midst of the Garden, we must conceive that those two trees stood not far asunder, as always the Sanctions of the law in promises and threaten, are either expressed, or must be understood to go together.  
By these two Trees then, there seems to be represented and figured out unto us the sum of the Covenant between God and Man, of which the promise on God's part, was the bestowing of all blessings upon man, employed in the figure of the Tree of Life, External, Internal; and Eternal, the life both of Nature and Grace, and that in the perfection of both; and on man's part the Covenant was Faith (by which he was to depend on God's All-sufficiency and Truth) And Obedience, by which he wholly submitted to the Will of God, to be guided by it in all his ways. Both these parts of the Covenant, God thought fit to represent unto man, by those outward and visible signs of the Two Trees.  
This full description of Paradise, being the place which God had prepared for man, and assigned unto him for his dwelling and employment; with such a particular recounting of the variety of the fruits wherewith he had furnished it, and which he allowed man for the comfort of his life; gives us occasion to  

1. Observe. As God gives us all things freely, so withal he takes special Notice of all that he bestows upon us.  
Observe. 1 NOt to cast it in our teeth (for he giveth liberally and upbraideth no man, Jam. 1.5.) Unless it be in case of Unthankfulness and disobedience, either to wicked men, to aggravate their rebellions, and thereby to justify himself in his Judgements upon them, as he doth unto Saul, 1 Sam. 15.17. Or to his Children, to affect their hearts the more with the sense of their own failings, as he doth to David, 2 Sam. 12.7, 8. But partly for our sakes, that we may know, that he, who takes notice of all that he gives us, will withal take account of us how we employ it; as our Saviour represents in the Parable of the Talents, Matth. 25.19. that we may possess his blessings with fear and trembling; And partly for himself that he may rejoice in his own bounty and goodness Psal. 104.31. which is not the least part of his happiness.  
Let us much more take particular notice, of such blessings as we receive from God's hands, laying up in our hearts, and upon all occasions setting before our eyes the number, weight, and measure of them, as far as we are able to comprehend them, as the godly do; not only of general and Common mercies, as Psal. 8.7, 8. But besides of particular favours, as Psal. 18. and 116. As well to the filling of our hearts, with the apprehension of God's mercy towards us to raise them up to an holy rejoicing in him, and Dependence upon him; as also to quicken us to all cheerfulness in duties of obedience, unto which we are tied by as many obligations, as we have received blessings from him, and for which we may rest assured of our reward hereafter upon that experience that we have of God's bounty in that which we have received already.  
Those pleasant trees, wherewith Paradise was so plentifully furnished, God made to grow not only out of the Earrh, but besides in that particular place, yea we may add farther, in that very Order and Manner wherein they grew. So that we may hence,   

2. Observe. Every plant on the face of the Earth grows where and in what Manner and Order God appoints it.  
Observe. 1 NOt only the Gourd which sprang up over Jonah's head, Jonah, 4.6. which was an extraordinary and miraculous work of God; but even the trees and herbs, which spring ordinarily out of the Ground, God makes to grow Where and How he pleaseth. This must needs be so, seeing it is only God that gives them their body, and in whom they as well as all things else consist, whence it is that we see that many of them cannot be made to grow where man will; but where God hath fitted them with a soil and temper of air agreeable to their natures.  
This leads again to the consideration of God's Providence and Mercy to us, in those things which nature produceth; It is not the Earth, or the Heavens: much less humane culture, but God's Blessing by them that makes the grass to grow in our pastures, the Herbs in our Gardens, and the Trees in our Woods: of which though all the Earth were full, yet our grounds might be empty without God's special blessing.  
The Trees and Plants that God furnished Paradise withal were both delightful every way, both to the eye and taste, and useful too, and good for food; and the variety of them such, as no kind of desirable fruit was wanting, but was to be found in Paradise, so that God's bounty unto man overflows to admiration. Whence,   

3. Observe, God's Bounty abounds unto men, not only to the Supplying of their Necessities but also for their Delight.  
Observe. 2 HE gives wine to cheer man's heart, and oil to make the face to shine, as well as bread to strengthen his heart, Psal. 104.15. So that he bestows all things abundantly to enjoy, 1 Tim. 6.17. And this he doth partly to set out his All-sufficiency and kindness to man the more; when it is apprehended so many ways by every sense, whereunto every different object brings in, as it were, a new evidence and Testimony, of his overflowing bounty: and partly to exercise our Sobriety and Moderation, which is not seen, but in variety of delights.  
1. Let us then tender unto God, after the measure that we receive from him, the most acceptable presents of our cheerful services, which that variety and abundance, which we receive from his hand should provok us unto, Deut. 28.47. Serving him with enlarged hearts, and delighting to run the way of his Commandments, with the Holy Prophet, Psal. 119.32.  
2. It may warrant us the honest and moderate use of God's blessings, even for delight: So we use them, 1. Seasonably when God gives us an occasion of rejoicing, & 2. within bounds of moderation as we are advised, Prov. 23.2. and 3. directed to those Holy Ends, proposed by God to his own People, Deut. 26.11. Not so much for the pampering of the flesh, and delighting of the outward senses, as the enlarging of the Spirit in an Holy rejoicing in God when we taste his goodness, and sweetness in the variety of his Creatures. Whence,   

4. Observe, It is usual with God to mix delight and pleasure, with usefulness and profit in all his blessings.  
Observe. 4 THus he mixeth sweetness & pleasant taste in our food which we receive for the nourishing of our bodies; Comeliness and decency in our clothing, which we wear to keep our bodies from the injury of the weather; Fruitfulness with spiritual delights in the Duties of God's Service; Comfort and joy with Life and strength in his Word; Power and increase of faith with heavenly raptures in Prayer. Partly to invite us to the use of those needful things which we are more constantly drawn unto by pleasure than we are by duty: And partly that in God we might find all things both for necessary use, and for delight and Comfort besides.  
Let God's example be our pattern for imitation both in Prescribing and Doing. Let governor's temper the usefulness of Power and Government, with the sweetness of Mercy and Compassion: Necessary commands, with loving Invitations; Exactions of obedience, with comfortable Rewards. Let Masters sweeten Servants hard Labours, with comfortable food, moderate intermission, gentle encouragements, and kind acceptance. Let all men season the toils of the body about the things of this life with Heavenly meditations, sweet conferences, and cheerful expectations of the reward set before them. Let there be in our Spiritual actions a fit temper of Joy with our sorrows, of hope with our fears, of Comforts with our terrors. In the observation of Occurrents, mix the remembrance of the Good of times past, with the sense of the Evils present; and the expectation of the Rest and ease at hand, with the bitterness of Heaviness by trials and afflictions, that are upon us at present: Considering that God Himself hath set the one against the other, as the Wise Man tells, Eccle. 7.14.  
The placing of those Trees which were appointed for Spiritual use offer us many things worthy our Consideration; First, in respect of the persons whom they were to teach. Secondly, of the place where they stood. Thirdly, of the Nature of the signs themselves. Fourthly, of their use and signification. The persons to whom these teaching-signs were given, were our first Parents, now in the state of their Innocency, endued with fullness of knowledge, and holiness proportionable to their condition; In this perfect state of theirs, God saw it fit to quicken and strengthen them by the help of such outward means as these: Whence,   

5. Observe, The best amongst men and most perfect have need of the help of Outward means to quicken and strengthen them and put them in mind of their duties.  
Observe. 5 IF our first parents, in whose hearts the Law of God was more clearly and perfectly written, who had more familiar intercourse with God Himself, more fresh taste of his overflowing Mercies of all sorts, more distinct knowledge of his ways, fewer Outward, and no Inward impediments by any inordinate lusts, yet needed such helps to support and strengthen them: how much more needful must they be unto us, every way being so imperfect in knowledge, weak in the Spirit, strong in the flesh, compassed with temptations on every side, to instruct us in those things that either we know not, or know but in part, 2 Pet. 3.18. to mind us of those things which we forget 2 Pet. 1.12. to admomonish us in our failings, and recover and quicken us in our faintings and backslidings, Heb. 10.24. and to exhort us upon all occasions, Heb. 3.13.  
Let no man neglect any outward means, Public or Private, as being; 1. So needful to ourselves. 2. Commanded by God Himself. 3. Effectual by his blessing upon the conscionable use of them. Considering that the best of us know but in part, 1. Cor. 13.9. are subject to so many Temptations, Laden with a body of sin, Rom. 7.24. By which we are continually assaulted, often foiled, and continually retarded in our course of obedience.  
The place where God planted these two Trees which he appointed to this Spiritual use was not only within, but in the Midst of Paradise, amongst the rest of the Trees and Plants of that Garden. Whence,   

6. Observe, Spiritual and Religious duties ought to be remembered in the midst of the use of our employments, about the things of this life.  
Observe. 6 THus we are directed for the use of our meats, for the refreshing of our bodies, to raise up our hearts to an holy rejoicing in God. and to intermix them with prayers and acknowlegments unto God, of his Mercy, in bestowing those blessings, Deut. 26.11.12. Referring even our eating and drinking to God's Glory 1 Cor. 10.31. The neglect whereof Job feared in his Children, Job 1.5.2. In our labours about the things of this life, when we fit in the house; or walk in the field, Deut. 6.7. we are to have God both in our thoughts, and in our mouths; as well to prescribe unto us moderation in the use of those Creatures, which we make use of for our refresh, which must be limited by the rules of Religion, as also to show us the end of all those outward things, which is to raise up our hearts, to the contemplation of God in all his Creatures, that we may carry his fear before us in all our ways, and trust in him with all out hearts, and be encouraged and quicken ourselves by the taste of his goodness, and bounty, to the duties of his service. And hereof it behoves us to be the more careful; because of our proneness by nature, to drown our hearts in the thoughts of outward and sensual things, and forget him that orders and disposeth them, and worketh in and by them.  
woe then be to those, that confine their thoughts only to these outward things, while they are bus●ed about them, shutting out God from their Tables, where they feast themselves without fear, Judas. 12. forgetting God in their plenty and abundance, which was Agurs fear, Prov. 30.9. which he justly recompenseth with sending leanness into their souls, Psal. 106.15. Leaving their tables to 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 employments, in their outward affairs, confining them to the Church, and the Sabbath; or to the hours of their weakly, and unconstantly performed devotions, as if our Particular and General 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 busy about the things here below.  
Now if we conceive these Trees to have been planted in the midst 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 employment. Whence,   

7. Observe, God's Commandments ought to be still in the view, and before the face of his Children.  
Observe. 7 TO this end God appointed his Children to put blue Ribbons upon the fringes of their garments, that they might put them in mind of God's Commandments, 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 God's Judgements were always 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 commandments are behind his back, Psal. 50 27. where he may never see, nor think of them. This careful observance and casting our eye upon God's Commandments; is, first unto us of absolute necessity, as well because they are our Counsellors, to advise with upon all occasions, Psalm 119.24. and our light to walk by, verse 105. As also because our ways are full of turn aside, and therefore we may easily err; yea, and dangerously, unless 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 continual care and observation.  
Those Trees which God ordained to this Spiritual use, to mind our Parents of their duty, and to strengthen their Faith, were of the same Nature, if not of the same kind, with the rest of the Trees of the Garden; as the Sacramental Elements, with us, appointed by our Saviour's 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 usual with God to teach his Children by things of ordinary and common use.  
Observe. 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, Clothing, Food, and the like. And this he doth; 1. In compassion of our weakness, stooping low unto us, because we cannot ascend up unto him, nor easily raise up our earthly minds, to comprehend and behold Spiritual things in their own nature; unless they be shadowed unto us by things that are Earthly, 2. That by resembling those Spiritual 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 employment that we take in hand. 4. To affect us the more with Spiritual 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 only imprinted some resembances of Spiritual things, upon those which are Natural, but hath set us this task, 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 God's Wisdom, to be shadowed out by common and ordinary things, than it was to our Saviour to be clothed with our flesh, the Glory of both easily shining out through so gross a Veil to all that have eyes to behold it.  
It had been enough for God to give Adam Life; but He is pleased to engage 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 only to do us good, but besides to engage himself thereunto by his Word, ratified by his own Seal.  
Observe. 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 Seals. 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 binds him as firmly as any promise can do, and in respect of our weakness, it is Convenient, that by two immutable things, in which it was impossible for God to lie, we might have strong consolation, Heb. 6.18.  
Then must man's unbelief be utterly inexcusable, as being; 1. Causeless, as having such infallible grounds of assurance, and 2. Joined with much contempt of God; and Unthankfulness, in slighting His free offer of Himself and his Love unto us; and manifesting his Unfeigned desire of our good, and for that end abasing himself, out of compassion to our weakness so low, as to engage Himself to his own Creatures. 3. And in effect it implies 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 God's 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 God's Gift, so they are assured by his Promise.  
Observe. 10 THat Life, as it is only in him Originally, so from him is communicated to his Creatures, is unquestionable: so that men's Life and Breath is truly said to be in his Hand, Dan. 5.23. So that if He take away their Breath they die, Psal. 104, 19 And that sometime he engageth Himself to continue it by promise in express terms, Psol. 21.4. 2 Kings 20.6. Luk. 2.26. And always to strengthen and support it unto the time determined in His own Counsel, which he hath given us sufficient warrant to depend upon. But above all, Eternal Life is his Gift, Rom. 6.23. which He hath assured unto all that are in Christ, with whom their life is hid or laid up safely in God, Col. 3.3.  
Acknowledge it then unto him alone by Living unto him alone, and seek it at his Hand; 1. by prayer, Psal. 30.8, 9 with Hezekiah and Jonah; seeing He is the length of our days, Deut. 30.20. And in a Course of Obedience, for God preserveth not the life of the wicked, Job 36.6. who live not out half their days, Psal. 55.23.  
The Tree of the knowledge of Good and Evil, a sign unto Adam, that he was to take the Will of God, as his rule to direct him, what to choose, and what to forbear, was placed near the Tree of life in the midst of the Garden, as we shall see, to teach him to lay hold on that Promise of God for the continuing and perpetuating of his life, only under the Condition of his obedience. Whence,   

11. Observe. All Gods promises, must be Understood and Embraced under the Condition of the Performance of our Obedience.  
Observe. 11 THus we find them all proposed unto us by God Himself under the Conditions of Faith and Obedience, both in things Temporal, Psal. 37.3. Isa. 1.19. 2 Chron. 20.20. and Spiritual, Psal. 50.23. John 3.18. 1. This brings most honour unto God to bless us, and do us good only in a way of Righteousness, which is the end of all his Administrations, both of Mercy and Judgement, that he may be known to be a God that loves Righteousness and hates Iniquity, Psal. 92.15. Hos. 14.9. 2. It is the best means to further holiness in us, by our endeavours to become such that God may do us good and bless us without any impeachment of His Own Honour.  
The name of the Tree of the knowledge of Good and Evil, was (as we have seen) given it, that Adam being by God's Allowance permitted to eat freely of all the rest of the fruits of the Garden and by the same Commandment restrained from eating of this only, might know that nothing was lawful unto him but what God allowed, not unlawful or evil, but what He forbade, Whence,   

12. Observe, Good and Evil are bounded and limited only by the Will of God.  
Observe. 12 THis our Saviour the pattern of Righteousness, proposed to Himself as his Rule, Heb. 10.19. to do the Will of God; and it is the doing of His Will, that makes any service of ours properly a good work or acceptable to Him, Heb. 13.21. And therefore are servants directed, to take this for their rule, even in serving their Masters, Eph. 6.6. And on the same ground we are commanded to make that our request, that the Will of God may be done by us and other men on Earth, as the Angels do his Will in Heaven, see Psal. 103.20. This indeed, and this alone, is that which makes any service a duty of Obedience, that we perform it as the Will of God; and because He wills or commands it: for thereby only we honour Him, both in his Sovereignty, and Holiness when we seal unto both, by conforming our wills and actions thereunto.  
Let us then inquire after that Will of God, as the rule of our practice, as we are directed, Rom. 12.2. which he hath laid before us in his word, Deut. 29.29. And look at nothing else in the course of our practice but the conforming of our wills and actions thereunto, that we may with comfort, expect the promises that only belong to the fulfilling of his Will, Heb. 10.36. working even the works of Righteousness itself upon that and upon no other ground.    

VERSE 10.  
A River] Or Rivers, as some understand it after the use of the Hebrew phrase, which oftentimes puts the Singular for the Plural Number, as Chap. 1. verse 12. By the Tree bearing seed, are understood Trees: yea all Trees yielding seed; By this River some understand Euphrates, others both it and Tigris, and some Tigrs alone.  
Went out of Eden] It did not arise in Eden, but went either through or by Eden, and so watered that Garden of Paradise which was in Eden a Country of Mesopotamia, or, as some will have, a larger Country, compassing both Mesopotamia and divers countries adjoining thereunto.  
To water the Garden] By running through it, as most will have it: some conceive, it compassed the Garden round, imagining that Garden to be an Island lying in the bosom of Tigris or Hiddekel, about ten miles in circuit, inhabited to this day by Christians, called Gozoria, distant about two miles from Nineve: but these are only conjectures.  
And from thence] Not immediately after it had watered the Garden, but a great many miles below; for some refer (from thence) not to the Garden, but the country of Eden through which the River flows.  
And from thence it became into four heads] Properly Heads are Fountains, from which Rivers spring; but a River parting into four branches, as this is described to do, the beginning of those several channels, into which it divides, may not unfitly be termed Heads; Especially seeing in the Hebrew tongue the Word here used signifieth indifferently either a Head or a Beginning.  
The description or the Situation of this Garden upon so fair a River, is added to commend unto us both the pleasure, and fruitfulness of this Garden of Delights, planted with all variety of fruits at present, and watered with such a stream as might continue the fruitfulness of that soil for the future. Whence,  

1. Observe, God's blessings are every way complete and perfect, full and lasting.  
Observe. 1 IN their kind and nature, and with respect had to the use and end for which they were appointed to serve; He greatly enricheth the Earth with his River which is full of waters, Psal. 65.9. Which makes glad the City of God, Psal. 46.4. It may well be so in respect of the cause, whence these blessings flow, which is God's Boundless Love and All-sufficiency; And must be so in respect of the end at which they aim, which is the manifesting both the one and the other, that men's hearts might be brought to rejoice and depend upon Him alone.  
Let our services in some proportion, be answerable to God's Blessings, wanting in their parts nothing of what is required, howsoever they come short in their degrees; and flowing from, and supplied and continued by an inward spring of Grace, which may hold us on in a constant course, to keep us always fresh and flourishing, as a good man is described unto us, Psalm 1.3.  
It is recounted amongst the special commendations of this Garden of pleasures, that it was well watered by a fair River, which is for that purpose described unto us here at full. Whence.   

2. Observe. Springs and Rivers of waters are not amongst the least of God's Blessings.  
Observe. 2 ANd are therefore recounted amongst them, Psal. 104. It was the commendation of the plain of Jordan, that is was watered like the Garden of God, Gen. 13.10. Waters were the strength of Egypt and Her Glory, Nahum. 3. And the honour of Pharaoh, Ezek. 29.3. as indeed they are the Delight, Strength and Profit of any Country where they are. Therefore God Promises springs and waters, as especial blessings, Isa. 35.6, 7. and amongst his Curses threatens, as a special judgement, the smiting and drying up of the waters, Isa. 11.15. Psal. 107.33.  
Let us then take notice of, and acknowledge such Commodities amongst Gods special blessings, which no man can purchase at any rate, nor want without great inconvenience; howsoever for the most part they are lightly esteemed, because they are common.    

VERSE 11.  
PIson] A fair branch of a River falling into Hiddekel or Tigris at Apamia, from whence they both join their names as well as their streams, and are called Pisi-Tigris, or Pasi-Gigris, and fall at last in to the Sea of Persia,  
The Land of Havilah] So called from Havilah the son of Cush, and borders upon Chaldea; This is that Havilah, which by other Authors is called, Susiana. There is also another Havilah so named from Havilah the Son of Jocktan, which lies in East India, far distant from this in another quarter of the world.  
There is Gold] In Havilah, and in all probability, in former ages, in some good quantity, as if Moses had said, that Country is famous for Gold, or abounds in Gold, and the Gold there found is good.  
There is Bdellium and the Onyxstone] Whether this Bdellium (to which Mannah is compared in the colour thereof, Numb. 11.7.) be a gum, or a precious stone, or what else, it skils not much: this seems to be the Holy Ghosts Intention, to intimate by this description the goodness of the Country, that abounds in those things which are of great price, and esteem amongst men. Whence we may,  

1. Observe, Gold is a Creature of great Price and account with Men.  
Observe. 1 IT is indeed in itself the Purest of all metals, for which Cause God was pleased to make choice of that especially, for the adorning and setting out of His Tabernacle first, and his Temple afterwards; but the estimation that men have put upon it, beyond the true worth of it, hath occasioned the inordinate love of it, which the Apostle calls the root of all Evil, 1 Tim. 6.10. And the Truth is, whatsoever account men put upon it, the things necessary for the support of man's Life, must needs be esteemed of more worth than it; seeing we not only pass it away in exchange for them (as Solomon tells us, Money serves to all) but besides desire it only for that end, that by it we may purchase necessaries for the maintaining of our Lives, as Food, Clothing, and the like.  
Let not men than turn that which they esteem at so high a rate to the basest of all uses, to make it fuel for our filthy lusts; yea and by it to defile our own hearts, in casting our love upon it, and making it our confidence as most men do: Considering that the worth of it should lead us to honour Him that gives it, and Consists in the use of it, which must be in honouring God by it; and in making use of it to relieve his poor servants, that when we fail they may receive us into Heavenly places, and with these transitory things may purchase to ourselves an heritage immortal that fadeth not away.  
We find gold and Precious Stones reckoned amongst the riches of Havilah, but not amongst the Treasures or Delights of Paradise; it is most probable because there was none there, or at least because the Holy Ghost, thought it not worth the naming or recounting amongst the riches, which God bestowed upon our first Parents. Whence,   

2. Observe, Gold is none of the Creatures in which our happiness consists.  
Observe. 2 AS being, in the matter of it, no better then thick clay, Hab. 2.6; in the form of it, without life or soul; in the use of it, at the most not so profitable as many other Creatures, and little more than the measure or balance of the price, and worth of things of true value; unprofitable to keep us warm, or to fill our bellies, or to maintain our lives any way, much more to enrich our souls, and thereby to make us acceptable in God's Sight, as the Apostle manifests in opposing the odorning of a meek Spirit, which God sets much by, against the adorning with Gold, 1 Pet, 3.3, 4.  
Let no man complain of the want of that, without which our first Parents were fully happy, which God many times bestows upon the wicked whom He hates, and that to their greater judgement and Condemnation; which brings a man neither Wisdom nor Grace, nor any thing that truly advanceth one man above another: which our Saviour despised, the Apostles enjoyed not, the wisest amongst the Heathen esteemed of no value; which shall not be named or known in Heaven hereafter, or at least shall be of no account there.    

VERSE 13, 14.  
THe manner of the three other branches of this River, & of the Countries through which they pass, are set down as well for the greater Credit of the relation, as for the better understanding of the place where Paradise stood.  
Gihen is said to compass Ethiopia, or rather Cush, under which name is included all that country which lies between Havilah, or Susiana and Egypt called for the most part Aralia, inhabited at the first by the posterity of Havilah, whose plantation might be in all likelihood upon the River Gihen, although his posterity spread afterwards farther into the parts of Arabia near Egypt.   

VERSE. 15.  
ANd God took the man and put him] That is, set and appointed him to be and Continue there, by His Command, either Outwardly by his Word, or Inwardly by the Secret Direction and Motion of his Spirit. For that He took him by the hand, to lead or carry him thither, as the Angel carried Lot out of Sodom, seems not so probable & it is not needful; This setting of man in Paradise seems to imply, that he was made at the first out of the Garden; and brought into it afterwards, which seems the more probable; Partly, that Adam comparing his Garden with the ground out of which he was made (which he first beheld) he might observe how much this place of pleasure surpassed the rest of the earth, and might upon that ground set the higher price upon that blessing which God had prepared for him: And partly that he might know and acknowledge, that Garden to be Gods free Gift, and not his own inheritance; seeing he had neither footing in it, nor Title unto it, until God placed him there. And perhaps withal, to raise him up unto the expectation of a greater change to follow, and to intimate that as he was now taken from the soil, out of which he was made, to be removed into Paradise; So, he should one day be removed from the Earth, from which he had his Original unto Heaven, a place of all delights, and pleasures for evermore. The time when man was put into Paradise, seeing the Holy Ghost hath passed it over in silence, it will be lost labour to inquire after.  
To dress it] Or use such husbandry about it by sowing, setting, pruning, watering, and thereby preserving and increasing the fruitfulness of those fruits wherewith God had stored that pleasant Garden, that they might be the more serviceable to man, both for his food and comfort. A very equal law that man should bestow pains upon that whereof himself was to receive the benefit: And the only outward employment which at that time, was to be found for him, or have exercised his posterity after him, if man had not fallen. This dressing or Husbandry of Paradise by Adam, was far from that toilsome drudgery in which men are now exercised: eating their bread in the sweat of their brows, a bondage which was brought upon man by sin. Seeing the Creatures than needed less attendance than now they do: And Adam was then more able to labour, without weariness, than now men are, by reason of the manifold infirmities of their bodies, from which he was free. Besides the weakness of their minds, which are not now so Inventive, and Judicious to devise the readiest and easiest way to order their works. This labour of adam's, whatsoever it was, must be esteemed as a part of his Abasement, although it had this honour mixed withal, that man was therein (as it were) a fellow worker with God, in the way of his Providence, for the conservation of his Creatures. Withal, the employment, as it was full of delight, so it brought with it much profit, as being a great means to lead the man on, to a more exact Observation of the works of God in the wonderful variety of the several effects wrought in the Creatures, according to their different natures, and manifested to him by his own experience in his attendance upon them and labouring about them: which must needs both affect his mind with a wonderful delight; and exercise it in a continual admiration of God's Wisdom, and quicken it in an Holy rejoicing in his goodness, and establish it in a firm dependence upon his faithfulness and Truth.  
And keep it] In order and fruitfulness; The word may imply either the continuance of Adam's labour, or the effect of it, or both: He should so dress the Garden that it might be preserved, and kept every way: The whole in the beauty, and good order of it for delight; and the several plants in strength and vigour for fruitfulness, all reserved and kept several from the beasts of the field, that might otherwise tread down, or hurt those plants wherewith God had stored this pleasant Garden.  
This labour, in which God exercised our first Parents, and which he enjoins them, as their task implies their duty towards the Creatures: which as God had put under man's government; so, he appoints him to take care of, for their preservation; doing about them such services, as might conduce the reunto: so that we have here laid before us, the foundation of men's particular Callings, and the scope of them: which are services about the Creatures, for their preservation, and thereby for supporting of Community: So that, as man in a sort partakes with God in his Sovereignty over them; so he might some way resemble Him in his Care and Providence, for their good. Wherefore this Law given to Adam, must be the more heedfully observed, and more carefully searched into. In which we may,  

1. Observe. Every son of Adam is bound to some employment or other in a particular Calling.  
Observe. 1 A Commandment given to Adam when the whole nature of man was in him, is a Commandment given, not so much to his person in particular, as generally to all that are partakers of that nature; and that not for the present, but for ever, as long as man hath an abiding upon earth; All things are full of labour, saith the Wise Man, Eccl. 1.5, 6, 7, 8. The Heavens, and Sun, and Moon, and Stars, the Seas, the Winds. That which is a law to all Creatures, to be exercised, and employed for their mutual preservation, is much more a duty unto man: unto which God directs us. 1. By laying a necessity upon all Creatures here below, of subsisting by mutual support and assistance one of another; men and beasts by food, plants by Culture, Cattles by care in storing up provision for them, in Summer, to sustain them in Winter. 2. By disposing and placing the Creatures so, that without man's labour, they are unserviceable: as Metals, Stones, and other Minerals; yea, oftentimes Soil for manurance of grounds, are placed below, in the bowels of the Earth, where they are unuseful; thorns we see grow in Thickets, where they cumber the Ground; which by man's labour, being set abroad, they fence: All kind of materials for Clothing, building, and most for food, without labour would be utterly unserviceable. Few things are indeed by nature, either so prepared, or so placed, as they may be fit for use without Labour. 3. God directs to labour, by making it appear that these things by labour are made useful, and serviceable, which without it would be of little use at all: As corn by grinding, and baking, flesh by roasting, or boiling, become good food: Wool and flax by dressing, Spinning, and Weaving, make us good Clothing: and generally labour brings in wealth, Prov. 10.4. and thereby, through God's Blessing, there is profit, Prov. 14.23. Thus the Commandment as it is General, so it is urged upon men by necessity, that men must either labour or starve, 2 Thess. 3.10. Yea and labour the thing that is good, Eph. 4.28. Either by Inventing, Directing, or Executing things needful for the preservation of the Creatures, and particularly for the supporting of Humane society, both in things Natural and Spiritual; This Ordinance of God concerning man's labour (as are all the rest of his laws) is both equal and good.  
1. That men might exercise their love to the Creatures, wherein they some ways resemble God Himself.  
2. That they might have some title, in Equity, to the use of the Creatures, which they preserve by their labour.  
3. That by busying themselves about the Creatures, they might the better observe God in his various works In and By them; that so they might yield him his due honour, and quicken their hearts to more cheerfulness in his service, and settle them in a faithful dependence upon him.  
4. That their employments about the Creatures, might keep their hearts both from vain and idle thoughts, and from swelling with the apprehension of their Lordship and Sovereignty over them.  
5. That the Body of man being exercised as well as his Mind, might at present be the better preserved in health, and hereafter be partaker of Eternal glory, having been used as an instrument for God's service.  
Let all those lay it to heart, that delight in Idleness, and therein not only walk inordinately, 2 Thess. 3.11. but besides, corrupt their own minds, destroy their bodies, trouble their neighbours, and help to ruin society. These are indeed the Moths and Caterpillars of the Earth, living upon the sweat of other men's brows, whose portion is shame and misery, at present, and vengeance from God hereafter, without repentance.  
Now it was God Himself that appointed Adam this employment. Whence,   

2. Observe, men's Callings and Employments are by Gods own Appointment.  
Observe. 2 FIrst, the Calling God appoints, either expressly by his Word, as the calling of Husbandmen, Gen. 3. of Magistrates, Numb. 11.16. Rom. 13.1. Ministers, Exod. 28.1. Soldiers, Exod. 17.9. Or by warranted Examples, as feeding of Sheep, and other , Merchandise, all sorts of Manufactures, and the like. Or else such as have been enforced by necessity, which seems to be the ground of many Callings now in use.  
Secondly, the designation of men unto particular callings, is also from God, either immediately, as Moses, and Aaron, Bezaleel, Aholiab, Gideon, the Prophets, and Apostles, or by the Ministry of Angels, as Philip was by an Angel from a Deacon called to be an Evangelist, Act. 8.26. Samson appointed to be a Judge, Judg. 13.3. John Baptist to be Christ's Messenger, Luke 1.17. Or most usually by the election and choice of men, directed therein either by express commission from God by Word of Mouth, as Moses was to choose Joshuah to succeed him, Elijah to anoint Elisha, Samuel, Saul and David, and the Prophet, John: Or by marking out the men by special extraordinary endowments, as Bezaleel, and Aholiab; or most commonly by that ordinary wisdom and discretion which God hath given Parents, Guardians, and Magistrates, to choose out fit employments for such as are under their government; so the Elders of the Church, called by the Apostles, or the Church, with their advice and assistance, are said to be set over the Church by the Holy Ghost, Act. 20.28. Good reason it should be so: seeing, 1. We ourselves are Gods, and consequently to be disposed of by him every way. 2. And the work in which we are employed is his service, Col. 3.24. 3. And the abilities, by which we are enabled to perform it, are his gifts, Isa. 28.26. 4. And the success in the work must be by his blessing, Psal. 127. 5. And the recompense of the service must be his reward, Eph. 6.8. Col. 3.24.  
Let every man then in his Calling so carry himself as God's servant: 1. Undertaking it by his warrant, either by Public or Private direction, or by bestowing on us Abilities for the employment, or by presenting Opportunities outwardly, or moving us Inwardly, by strong, constant, and regular inclinations thereunto. 2. Walking in it with Fear, Fidelity, and cheerfulness, Eph. 6.6, 7, 8. 3. Guiding himself by the rule of God's Word directing him, either by particular precepts, or by general rules. 4. Aiming therein at the right end, seeking not so much our good, as the good of Community. 5. And abiding therein till God Himself discharge him, 2 Cor. 7.20. either, 1. By taking away the use of the calling itself, as of a Soldier in time of peace; or by disenabling him, either in body, or mind to follow it, as Nebuchadnetzar was forced to cease ruling, when he was mad. 3. Or by withdrawing his needful maintenance: they cannot serve at the Altar that cannot live of the Altar. 4. Or by furnishing the person with Abilities, fitting him with opportunities, or urging him by just occasions, to undertake some more serviceable employment. This is truly to abide with God in ones Calling, 1 Cor. 7.24.  
But what need was there of Adam's labour in Paradise, which was able sufficiently to maintain and supply him with all things convenient, either for necessity, or delight without his labour? or what need he labour at all, who was Lord of the whole world? yet we see God lays this employment upon him, to dress and keep this Garden. Whence,   

3. Observe, Duty, and not Gain to ourselves, is, or should be the ground and scope of the undertaking of all our particular Callings.  
Observe. 3 THis Duty we own, 1. To God, whose we are, and to whom we must be accountable for all that we do; whence the Apostle requires every man to continue in his place, because he is called of God, 1 Cor. 7.20. as being there in the servants of God, or Christ, Eph. 6.7. 2. To men, serving one another thorough love, labouring not so much what is good to ourselves, as what is good generally to others with ourselves, Eph. 4.28. not seeking our Own, but the profit of many, 1 Cor. 10.33. This is a truth founded upon the Principles of Nature, as appears by the account the world makes of such men, as labour out of Conscience and Duty, with respect to the Common good, as appears in the examples of Jehojadah, 2 Chron. 24.16. & Mordechai, Hest. 10.3. and the base esteem that it hath of such, as do all things in relation to their private advantages, and pursue only the ways of their own gain. It is true, that men May, and Ought to, aim at Competency, for the maintaining of themselves in their employment, without which it is impossible for them to do service therein: Nay, when God so blesseth their labours that they find an overplus above their needful expenses, they may lawfully lay up for themselves, and their posterity after them, as Abraham did for Isaac, and Isaac for Jacob. But that respect, to the enriching of themselves, or theirs, should neither be the ground of undertaking, nor the rule of managing any man's employment, as being contrary to all grounds of Religion, and destructive to Community; 1. Because it guides all our actions, and excludes all Justice and Mercy towards our Brethren. 2. It shuts us out of all hope of recompense of reward from God, whom we serve no longer, than we deny ourselves, and serve one another through Love.  
Let every man than be careful to undertake and enter into his particular Calling, 1. Upon a right ground, as one called thereunto by God, though not immediately, yet by such means as are warranted by him. 2. And to propose unto himself therein a right End, not so much the enriching of himself, as the serving of others through love, and advancing the common good. Considering, 1. That we are not our Own, but his who hath Created, Redeemed, and doth Continually preserve us, who therefore only hath power to dispose of us at his own pleasure, and to whom only we are to yield obedience in doing his Will, even in the services of men, Eph. 6. bringing forth fruit unto him, Rom. 7.4. acknowledging, when we have done all we can, that we are unprofitable servants, Luke 17.10. 2. Our obligation to our brethren; we are members one of another, and therefore ought not to have any thing apart unto ourselves. 3. The advantages, 1. Of engaging God to preserve our persons, to bless our labours, and Reward our endeavours, when we serve him in all that we do. 2. Of preserving in our own hearts the testimony and comfort of a good conscience, which bears witness unto us of our sincere endeavours to deny ourselves in seeking the good of others in obedience to Gods will; See Neh. 5.19. 3. Of engaging other men to seek our good, when they discern that we seek theirs; and to serve us as they find us ready to serve them through love, 2 Chron. 24.16.  
The work in which Adam was to be employed, was the dressing and keeping of that garden out of which he was to receive his food, whereby he not only preserved the Creatures, but with all received the fruit and benefit of his labours unto himself. Whence,   

4. Observe, Man's labours although they be a means of preserving the Creatures, yet the benefit of them redounds at last unto themselves.  
Observe. 4 SO that the labours that we are enjoined, are about that which is good every way, Eph. 4.28. This truth is so evident by Experience, that it needs no farther confirmation. The Plants and Trees that are preserved and propagated by our labours, are either our Food or Medicine, or serviceable to us for building: we cloth ourselves with the fleece of those flocks that we store up provision for, have the benefit of the labour of those Oxen that we feed, and cheer our hearts with the wine of these vines that we plant: God indeed hath been pleased so to order it, 1. Because he hath made the Creatures for our service. 2. That he might the more encourage us unto those services, whereof ourselves are to receive the fruit.  
Let it encourage all men to the undertaking of those Labours, which though they be some way beneficial to the Creatures, yet are so necessary four our support, that without the benefit that accrues thereby we could have no means of subsisting; Making choice of such employments as most condure both to the Creatures preservation, and to the support of Community thereby; not working deceitful works, (which is a wicked man's character, Prov. 11.18.) or weaving Spiders webs, Isa. 59.6. rather wasting and destroying the Creatures, then preserving or making them fit for use, wherein we both dishonour God, and hurt ourselves, and become destructive to humane Society.  
The place which God appointed man for his Work was that Garden, which he had stored with all manner of variety of the choicest fruits, and enriched therewith above any other part of the Earth, where consequently there most needed, and was most use and benefit of his labour. Whence,   

5. Observe, Man's Employment ought especially to be in those places, and Labour where it is most needed, and may bring most benefit.  
Observe. 5 JOnah must go to Nineveh a City exceeding populous, Jonah 4.11. and He encourageth Paul to labour at Corinth, upon this ground, because He had much people there, Act. 18.9. And calls him to Macedonia, because there was need of his help; and himself most desires to preach the Gospel where Christ had not been named, Rom. 15. And wisdom utters her voice in the Gates and most public places. Indeed God requires of us much fruit which cannot be had, but where there is much to work upon.  
Let it direct us in the Choice both of our employments and of the places where we make use of it, Endeavour to exercise ourselves in such Employments, as may bring most profit for advancing God's Honour and furthering the good of others, not so much of ourselves, as of Community. Consider again, where and wherein our labours are most needed. The policy of most men is to seat themselves, and take up such employments where they may reap most profit to themselves and have least to do. This their way is their folly, Considering that we are ordained to bring forth much fruit, Joh. 15.2. And that the fruits of our labours increase our Recompense of reward, 2 Cor. 9.6. that if we sow plentifully, we may reap plentifully.  
In the last place, it will be sit to consier, how far man's labour was to extend, and what it was to effect in this employment unto which God assigned him, he was to keep and dress it; The Plants and Trees were Created and placed there by God Himself, he was to produce no new plant, but only to manure and Cherish those which God had planted there already. Whence,   

6. Observe, The Labour of man Makes nothing at all, but only by his Husbandry Cherisheth and Ordereth that which is already made.  
Observe. 6 THat we may understand this point the more clearly, let us consider what man doth in Husbanding the Creatures, and what God doth; 1. Man may concur with God in the ways of his Providence, and may be a means of furthering that which God doth therein, as his Instrument, as in multiplying the fruits of the Eatth, by preparing the ground which is to be sown or planted, fitting it with convenient seed agreeable to the nature of it, and in a fit proportion, and by casting in the seed in a convenient Season. 2. The increase that comes by his labour, he may preserve and lay up, and order in such sort as it may not perish or be unnecessarily wasted; distribute or dispense it either to Men or Beasts, as occasion or necessity shall require, and fit or prepare it for Food, Clothing, Building or the like. But in all this; 1. He makes none of the materials, but finds them ready prepared to his hand. 2. Neither doth he produce the effect that follows upon his work, which is caused by the Natural abilities which God gives the Creatures to work in such or such a manner. So that in effect man doth but bring them together, that they may work one upon another by such abilities as God hath given them; and by that means sets nature on work, and at the most is but (as it were) Nature's Midwife. In the mean time God, 1. Provides all the Materials whereof we make use in our employments, as the Soil, the Seed, the Rain, and Influence of the heavens that cherish it; the Timber, the Stones, the Metals, the Wool, the Flax, and the like. 2. The Abilities by which they have strength to produce those effects are merely from God. 3. The Understanding and Wisdom, by which men discern the natures and abilities of the Creatures and their uses, for which, by well ordering, and disposing of them, they may be made serviceable; that also is wholly from God, Isa. 28.26. 4. The success, and effect of the labour which we bestow, is the fruit of his blessing, Gen. 26.12 Psal. 65.10. So that it is God alone that doth all in All; and man in effect doth nothing but make use of such means, as God both prepares to his hand, and works by, to produce the desired effect.  
Let it then pluck down the pride of all our hearts, who are so apt to rejoice in the works of our own hands, not as in the fruits of God's Blessing, but as in the effects of our own endeavours: and let it check our vain and dangerous Confidence, which makes us trust in our own wisdom and power, and burn incense to our own net and yarn, that we may ascribe the success of all our labours about the things of this life unto God alone, who is indeed pleased to make use of our heads, and hands in the Conservation of his Creatures; but, 1. Rather to keep us doing, then because he needs our help. 2. That finding by experience how little our labours work to the producing of any effect, we might rejoice in him who worketh all things by his mighty power and not in ourselves. 3. And thereupon might be taught to depend upon him, and serve him; when we observe the success of our labours to be the effect of his power, and not of any ability of ours. 4. To abase and humble us, in busying ourselves, about the service even of those Creatures that he hath put under our feet; All which he hath ordained only for a short time, whereas hereafter all men's labours, as well as all other means, shall cease with the use of those Creatures, which are supported by them: and God shall be All in All.    

VERSE 16.  
ANd the Lord God] Himself in Person, the same God that had planted the Garden, and bestowed it upon the man for his possession and dwelling: so that the Name of God seems to be mentioned in this place, as well to set before us the strictness of this restraint, that it was laid upon man by the Authority of God Himself, which also the woman insists on in her answer to Satan, Gen, 3.39:) As withal to set out the Equity thereof as being laid on him by God, who having both planted and stored the Garden, and freely bestowed it on him, had full power and liberty, to give out of that which was every way his own, what he pleased, & to withhold what he thought good; and consequently manifested his infinite Bounty and Goodness in bestowing all the rest of the fruits and denying man only this one  
Commanded the man] or, to render it word for word [Commanded upon the man] And it is noted by some, that when that preposition [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] is added to the word (Tzavab) which is usually rendered (Commanded) It signifies a restraint; as the same phrase is used, Isa. 5.6. This is out of question, that here the word (Commanded) must be referred to the latter clause of the next verse following; for the Command to the Man was not to eat of all the rest of the fruits (which was rather a Grant or Permission, than a Command) but only to abstain from that fruit that was forbidden.  
The man] The word Adam may include both Sexes in this place, as well as one; we are sure it doth, so, Gen. 5.2. He called their name, Adam speaking both of the Man and Woman. So that, for aught appears to the contrary, the Commandment might be, and it is most probable, was delivered by God Himself unto Eve, as well as to the Man, although it be not certain that it was so.  
Of every Tree] That is, of the fruit of every Tree; So that the Grant of those fruits to the Man is enlarged in two Circumstances. First, that it extended, to every Tree: And Secondly, to the enjoying of them fully, as we shall see anon. This large extent of Gods Grant, is the more carefully to be observed, that we may in the next Chapter, take notice how grossly and palpably God is wronged, both by the Devils captious inquiry (yea because God hath said, Ye shall not eat of every Tree) and by the Woman's Scant and Malign expression of the Grant in her Answer to Satan [Of the fruit of the Trees we may eat] Leaving out both the Circumstances in this place, that commended the largeness of the Gift; namely, that they were allowed to eat of Every Tree, and to eat Freely.  
Thou mayest freely eat] Or, eating thou mayest eat; An Hebraisme of special force, pointing out sometimes the Certainty, sometimes the Continuance, sometimes the Intention of an action. All which perhaps, or perhaps the two last, may be intended in this place, God allowing man to eat Daily, and Plentifully, even to Satiety, of all those pleasant fruits of the Garden.  
This large Gift of God to man, is delivered and expressed marvellous aptly, if we take notice of the Order wherein it is here placed by the Holy Ghost, being added immediately after the Commandment of dressing the Garden, as an encouragement to the Man unto that labour, whereof the fruit and benefit should return unto himself alone; So that the Easiness and Equity of that Commandment, is manifested in this, that man was to labour for his good; And it is likewise prefixed before the restraint that follows, to manifest God's Bounty and Goodness even therein, that out of such infinite variety of choice fruits, God withheld from him only one Tree, and that too (as we shall see hereafter for his good, that by it he might be still admonished to look unto the Will of God, as the rule of all his actions.  
By the like Circumstance God intimateth the reasonablnesse of his restraint from labour on the Sabbath day, because he had allowed Man six days for the dispatch of his own affairs.  
The scope of the Holy Ghost in setting down Gods Grant of all the fruits of Paradise unto Adam, before he mentions the restraint, or forbidding the eating of the Tree of Knowledge of Good and Evil that he might the more cheerfully submit unto God's Will in denying him but One Tree, when he had so freely, and fully allowed all the rest may warrant us to  

1. Observe. The Sense and Experience of God's Goodness is the best means to encourage us to cheerful obedience unto Gods Will.  
Observe. 1 UPon this ground the Lord before his Law, prefixeth the mention of his People's deliverance out of Egypt, Exod. 20.2. And Moses beats often upon that Argument, to quicken the People to God's Service, as Deut. 6.10. and 11.7, 8. And the Lord severally threatens his People if they serve him not with Gladness, for the abundance of all things, Deut. 28.47. Indeed nothing is so forcible to constrain as love, 2 Cor. 5.14. Which is grounded upon experience of God's Love unto us, manifested in his large bounty towards us.  
Let it direct every one of us to quicken and strengthen all our hearts by that motive to every duty; 1. Let us keep by us a Catalogue of God's Mercies, both General to his whole Church, and to ourselves in Particular. 2. When we find out hearts dull, and sluggish in the duties of Obedience; let us labour to quicken them by setting all his favours before us, considering how great things he hath done for us, 1 Sam. 12.24. 3. Upon every fresh Mercy let us renew our engagements and resolutions to constancy and cheerfulness in God's Service, as we see, David doth, Psalm 116. This means not only quickens us when our hearts be dead, but besides, 2. makes our service more acceptable: For the Lord loves a cheerful giver. 3. Keeps down the swelling of our hearts when we look upon all our services as debts for what we have received.  
Again, observe in this the order; that God first enjoins the manto labour in the Garden, and then gives him liberty to eat of the fruits of it, to point out the way by which he may have the better title to that whereof he should make use; to labour for it first, and to enjoy it afterwards. Whence,   

2. Observe, Man's Labour about the things of this life gives him a good title unto that which he enjoys.  
Observe. 2 NOt by any right of our own that we gain thereby, but by Gods free grant, who allows us all things under that condition, Gen. 3.19. And promiseth it as a special blessing upon his own Children: They shall eat the labours of their own hands, Psal. 128.2. And the Apostle calls that only our Own bread for which we labour, denying food to those that live idle, 2 Thess. 3.10. as having no title to it at all. There seems indeed some title in Equity, to allow men a share of that which they have (although as God's instruments) produced by their own labour, whence God gives even unto Oxen an allowance out of that corn which they tread out, 1 Cor. 9.9. And every Master allows his servant food when he hath done his work, Luk. 17.8. as well for recompense of his labour past, as both to encourage and enable him to his work afterwards, which otherwise without such allowance he cannot be able to continue. See Chap. 1. ver. 29. Observ. 4.5.  
Now if we compare and lay together this Commandment to the Man to labour, and the Grant that he shall enjoy and make use of the fruits about which he labours, we may further,   

3. Observe, All Man's Labour and Service is for his own Good.  
Observe. 3 IN outward things Solomon tells, our labour is but for our mouth, Eccl. 6.7. that is, for the supplying of our own necessities for this present life in food, clothing, etc. So that either we have the fruits of our labours to ourselves in particular; or if they be directed to a common good, seeing we are all concerned therein, the benefit returns unto us at the second hand, as the food which the hands labour for, though it be first received into the belly: yet the strength and nourishment which is received thereby, is imparted to them as well as to other members of the body. As for other duties of the services which God require, we know we have our fruit in holiness, and the end everlasting life, Rom. 6.22. so that in all things we may truly say with the Church, That we serve him for our own good, Deut. 6.24. For as for God, our righteousness profits not him at all, Job 35.7. as our wickedness hurts him not. So that we may truly say, as our Saviour directs us, Luk. 17.10. that, When we have done all that is required of us, we are Unprofitable servants, to God at least, though we may some way profit men.  
Let this encourage us to all duties of service unto God and Man. The merciful man doth good to his own soul, Prov. 11.17. 1. By exercising it in virtuous and holy motions and actions at present, and thereby increasing and strengthening the habits of Grace. 2. By getting interest thereby in a sure reward when the time of refreshing shall come, by God's gracious promise; so we make not that, but the honour of God the scope of all our holy endeavours, as we are required, Matth. 5.16. See Christ's promise, Joh. 12.26.  
To consider Gods dealing with Adam somewhat more particularly: God, intending to deny unto Adam the use of one of the Trees of the Garden, before hand grants him the free use of all the rest, that by the consideration of what he enjoyed, he might the more willingly be contented to bear the want of that which was withheld from him. Whence,   

4. Observe, The best way to quiet our hearts in observing what we want, is to set before our eyes what we do enjoy.  
Observe. 4 THus Elkanah goes about to satisfy his Wife Hannah being troubled for want of children, by setting before her the love of himself who was her husband. And David's heart distempered by the consideration of wicked men's prosperity which he wanted, was never quieted, till he considered that God held him by his right hand, guiding him at present by his Counsel, that he might afterwards bring him to glory, Psal. 73.14, 23.  
Let us carefully make use of this means to allay the distempers of our hearts, raised often in us by the Art and Malice of Satan, by setting before us what we want. If we grudge at resting the Sabbath day, remember the six days which are allowed us for our labours; Set before our eyes the liberty of using lawful delights against the restraint from vain pleasures; the enjoying of Grace against the want of Wealth; Honour from God against the scorns of men; Inward peace against Outward troubles; the enjoying of many friends left us, against the loss of some taken from us. Thus Countermining Satan, who finds no other means both to disquiet our hearts by murmuring and discontent, and to wrong God, but by concealing and hiding from our eyes the blessings which we have received; and by fixing them upon, and enlarging, our wants. In this case it will be needful for us not only to fix our eyes upon the mercies themselves which we have received, but to enlarge them by the consideration of God's free bounty; in bestowing both that which we had no right unto of ourselves, and that, without any desert of ours at all.  
The Grant itself is to be considered in the next place, laid before us, enlarged every way both in the variety of the several kinds of the choice fruits which were given; and in the free liberty to enjoy them Fully and Continually, employed in that phrase, Eating thou mayest eat. Whence,   

5. Observe, The provisions which God allows us, even for this present life, are manifold, and of wonderful variety.  
Observe. 5 ALl Herbs and Fruits, Beasts, Fishes and Fowls for our food, and nourishment; Wool, Flax, Silks, Furs, and Skins of Beasts for our Clothing; Variety of Materials for building and furnishing of our houses; besides provisions for Medicine and Defence; yea, for Pleasure and Delight. And this God doth; 1. Because our wants are various. 2. Every several Creature is Defective and Insufficient to all things. 3. To set out before us the riches of his treasures, that we might admire the more the riches of his All-sufficiency, and to affect us with the more feeling taste of his bounty expressed unto us, so many ways, in those various comforts wherewith he supplies us.  
Let the consideration hereof cease our murmur, quench our unsatiable desires, and warrant our sober and seasonable use of, and rejoicing in, our store and abundance: But withal, kindle in our hearts a longing desire after that One thing which is both Necessary and Sufficient, even God Himself, communicated unto us in his Son Jesus Christ, who alone is unto us a Full and All-sufficient Treasury, seeing the very variety of these outward things argue their Insufficiency and Imperfection.  
The second Circumstance by which this Grant of the fruits of Paradise is enlarged, is, that God gave not the man only the Taste of them; but withal, the Full and Constant fruition of them; to take of them what he pleased either for Necessity or Delight within the bounds of Sobriety, without any other limitation or restraint at all. Whence,   

6. Observe, Whatsoever God bestows upon us, he bestows Freely and Fully.  
Observe. 6 ALL things abundantly, 1 Tim. 6.17. Commanding us to open our mouths wide that we may fill them, Psalm 81.10. Satisfying the desire of every living thing, Psalm 145. Multiplying his Blessing like the Widow's oil, 2 King. 4. which never ceased till there were no more Vessels to receive it; And as he gives largely, so He desires that we should satisfy our souls with his Goodness, Jer. 30.14.25. Freely using his Blessings within the bounds of Moderation; but above all things, his Desire is that we take of the waters of the Well of Life freely, without money; and drink, and eat, and delight their souls in fatness, Isa. 55.2. That we may rejoice in the Lord always, and again rejoice, Phil. 4.4. And this God doth Partly because the bounty of his Goodness may be seen the more, the more we taste it so many various and divers ways.  
Let our acknowledgements in our duties unto God, be some way answerable unto his gifts unto us, Free and Full every way, that they may be accepted of him, who loves a Cheerful Giver; the rather, because we render unto him, 1. Of his Own, 1 Chron. 29.14.2. Our giving unto him is but Sowing, and that unto ourselves, whereof we receive the increase, and that proportionable to our Seed, 2 Cor. 9.6.    

VERSE 17.  
BUt] That is, notwithstanding this free liberty which I have given unto you, to take and enjoy the rest of the fruits of the Garden, you shall not meddle with this Tree.  
Not eat thereof] Not for any Evil in the fruit itself, which might in itself be as fit for food as the other fruits, as it appears, Chap. 3.6. Otherwise it could be no trial of Adam's Obedience, to forbear that whereof he could make no use. Now in this relation of God's Restraint laid upon Adam, we find no more forbidden, but the Eating of the fruit of that Tree; though the woman in repeating it, mentions Touching as well as Eating, Gen. 3.3. Whether that Clause were added by God, though it be omitted by Moses here, or whether the Woman conceived it to be employed although it were not expressed, as conceiving it unfit for them to handle that which they might not Eat, it is not much material. This is evident, that by this abstinence from the Tree, Adam was to acknowledge Gods Absolute Power over the Creatures, who had therefore free liberty to grant, or withhold what he pleased; And withal he was to manifest his Subjection unto God, to be guided wholly by his Will, by abstaining from all that God denied him, merely because it was his pleasure. And for this cause God singles out a Tree, as Beautiful to the Eye, as Delightful in Taste, and good for Food, as any of the rest; And forbids the man to eat of it, to show that it was no difference in the fruits: but merely in the Will of God, which made the eating of the rest lawful, and of this One only, Unlawful, as we shall see more fully hereafter, in the next Chapter.  
For in the day] Or very Moment of time, for the very Act of sin involves the sinner in the Punishmentt though sometimes the Execution of it may be differred for a while, and yet this Judgement here mentioned seized upon our First Parents in the very act of sinning; for we find that Folly, Fear, and Shame, besides the corrupting of their hearts within (included amongst other Evils in this name of Death) took hold on them in the very moment when they tasted the forbidden fruit.  
Thou shalt surely die] Dying thou shalt die (saith the Original) as before, Eating thou shalt eat, pointing at the Certainty, Continuance, and Extent of that death, which should seize upon man in case of transgressing: under that name of Death, Including all kind of Evils, Outward and Inward, on the Soul and Body, Temporal and Eternal, Plagues of all sorts on the Outward man; and the means of inflicting them: as Locusts are called a death, Exod. 10.7. and Saint Paul calls his outward Afflictions and Miseries, Deaths, 2 Cor. 11.23. and Infirmities of the body; tending unto, & ending in the dissolution of Nature by separating the Soul from the Body. But especially weakness and corruption of the Soul in all the parts thereof, Blindness in the Understanding, Rebellion and Perverseness in the Will, Bondage and slavery in the Affections; Distemper and Distraction in the thoughts, by the fight of contraries within us; Horror of Conscience by the Apprehension of God's unsupportable and unavoidable Wrath; and lastly, Eternal Separation from the presence of the Lord, 2 Thes. 1.9.8. and Delivering over of the Body and Soul to everlasting torments, called the Second death, Rev. 20.6.14. We have then in this verse set before us, a law given to Adam with the Sanction annexed thereunto; in both which are divers considerable circumstances to be taken notice of: as namely, in the Law. 1. The person that gives it. 2. The Restraint laid upon man thereby. 3. The matter wherein. 4. The measure how far it reacheth. Out of the former of those considered in relation to the person, to whom the Law is given, even to Adam himself in the state of his Innocency, and the perfection of his nature,  

1. Observe, The most righteous amongst the Sons of men, Must and Needs to live under a Law.  
Observe. 1 NOt so much to enforce him to his duty by any terror, because a godly man's nature, by the Renovation thereof, being made conformable to the Law, and thereby delighting therein; and having withal his heart filled with the Love of God, by that double band is more strongly drawn on to all duties of Obedience than he can be by any other way; in which respect the Law is said not to be given to a Just man, because he is a Law unto himself, 1 Tim. 2.9. Notwithstanding unto such a person a law is needful; 1. For direction, for man is unfit to choose his own way, being through his ignorance so apt to mistake evil for good: neither is any able to find out what is truly good but God alone, who is Goodness itself; and His Will the Rule of goodness which none can find out, or reveal but himself, 1 Cor. 2.11.2. It is needful that by conforming to the Law given us by God, we may testify our Obedience and Subjection unto him; withal acknowledging and witnessing to the world, that we account his Will in all things to be most just, which we take unto ourselves as the rule of our actions.  
Let all men, even the most godly, not only labour to Understand the Law of God; but besides, have it still before them in the whole course of their practice, hiding it in their hearts, Psal. 119.11. Advising with it as their Counsel, verse 24. setting it before their eyes, Psal. 18.20. And carrying it with them as a light to direct all their steps, Psal. 119.105. And that much more in this our state of Corruption; wherein 1. By reason of our Blindness and Ignorance, we have the greater need of a guide. And 2. being by nature so prone to Rebellion, have need of a Bridle. 3. And being in a great part destitute of Gods Fear, need such a means to keep our hearts in awe, by setting before ourselves the Authority of him that commands us in his Law. 4. Besides, finding our manifold failings in coming short of the Righteousness prescribed in the Law, may be abased in ourselves, and be drawn to lay hold upon Christ.  
Having Considered the Law in relation to the person to whom it was given: we are to look in the next place upon the Law itself, by which man was restrained from eating of that Fruit: wherein although God's Purpose was to teach him as well as to instruct him; yet why for that purpose he fixed the restraint upon this Tree rather than upon any other Tree in the Garden, there can be no other reason given, but that it was the Will of God to have it so. Whence,   

2. Observe. The Will of God is that only, which man is to look upon and take for his Rule to guide Himself by, in all his ways.  
Observe. 2 HIs Will revealed and left in charge unto us is that which we must do, Deut, 29.29. Hence it is that we have no reason annexed to any Commandment (the Fourth excepted) but a bare precept to command some things, and to forbid others; in so much that Obedience, is termed the doing of Gods Will, Matth. 7.21. Mark. 3.35. Good reason it should be so; 1. That by that means we may acknowledge Gods absolute Sovereignty when all things are done upon no other ground, but because God will have it so. 2. Because nothing is infallibly good or holy but his Will, as Himself is Good and Righteous, and there is no Iniquity in him, Deut. 32.4. seeing nothing is fit to be the Rule of other things, but that, which is in itself Certain and Unchangeable.  
Let it teach us in all our Purposes, and Actions, to do, and undertake all things upon this only ground, because God Will's or Commands them, as we must Believe all, because Gods says or affirms it. To do things as the Heathens did, who knew not God, either because they are Just, may witness our Righteousness; or because they are profitable to others, may manifest our Love: But our Obedience is never seen till we do them as the Will of God, because he commands them upon this ground amongst others; All those actions of Heathen Men, which we so highly commend and admire, must needs be abominable in the Sight of God; and rejected by Him because they were neither done in Obedience to his Will, nor in relation to his Honour and Glory. This respect unto God's Will, 1. makes all our actions Holiness, as being done in conformity to God's Holiness. 2. Manifests the denial of ourselves in all that we do when we wholly lay down our own wills and take up Gods Will or Rule. 3. And interests us in all his Promises and Rewards, Heb. 10.36. When we have served Him in all that we have done and not ourselves. So that this is our Wisdom and our Righteousness, when we do all things as he hath Commanded us, as God teacheth his People to acknowledge, Deut. 6.25.  
Besides the laying of this restraint upon God had a farther Scope, namely by forbidding the eating this fruit in the midst of the Garden, to leave with man a visible remembrance of that duty of Obedience which God required; whereof this forbidden fruit was a sign unto him, so placed that whithersoever he went either about his business, or to take his food he might have it still in his Eye. Thus God not only gives us a Law, but withal provides us means to keep it still fresh in our memories. Whence,   

3. Observe, God is pleased not only to give a Law to direct us, but to furnish us with all needful means to further us in the performance of the Duties required therein.  
Observe. 3 THus, when he had given his Law to his people, he wrote it in Tables of stone, and caused Moses to write his other Ordinances, that they might be kept in memory to all posterity, and Ordained Levites amongst his people, and sometimes Prophets extraordinarily to hold it out unto them. For the confirmation of our Faith, he hath not only given us his Great and precious promises, as they are called, 2 Pet. 1.4. but confirmed them with an Oath, and doth in a sort represent them daily in a visible manner unto us in the Sacraments; so that he may testify against us, as he doth against his own people; what can he do unto us which he hath not done, Isa. 5.4? And this he doth, partly, to manifest the sincerity of his affection towards us, in desiring our Salvation; and partly, to justify himself in the Condemnation of those that refuse so great salvation so many ways tendered unto them, and so obstinately refused.  
Let us then make use of such helps and means as God is pleased to offer unto us, as being assured that he really intends what he so many ways labours to draw us to embrace; and, 2. as having need of such helps to support us; and, 3. being liable to the greater Condemnation, by despising and rejecting them.  
The next observable Circumstance laid before us in recording this restraint laid upon Adam, is the subject matter which God withholds from him. Wherein we are to take notice, 1. That it is an Outward Object subject to sense. 2. That it was a thing of inconsiderable value in comparison of that which was freely granted. 3. That it was placed in the midst of the Garden, that it might be often in Adam's eye.  
The Observation, which the first of these Circumstances might afford us, hath been handled already, (Ver. 9 Observ. 6.) Out of the Second,   

4 Observe, The Matters in which God delights to try our Obedience, are many times in themselves of no great importance.  
Observe. 4 THus he forbade his people to kill the Dam of the birds with her young ones, Deut. 22.7. To seethe the Kid in the Mother's milk, Exod. 23.19. To plough with an Ox and an Ass, Deut. 22.10. To sow the field with mingled seed, Levit. 19.19. And this he may be conceived to do, 1. To manifest our Total subjection unto Him, when we are limited even in the smallest things. 2. To show us that it is only Obedience, and Conformity to his Will that God respects, and not the Matter or Substance of the thing itself in which he requires it. 3. To make our yoke the more easy, that we might be the more encouraged to obedience; as Naaman's servants move him to wash himself in Jordan, as the Prophet commanded him, because it was an easy thing, even a small matter that was required of him, 2 King. 5.13.  
Who then are they that esteem observances in matters of small moment, niceness and preciseness? and would persuade us, that the smallness of the matter makes a sin venial? whereas God punisheth the gathering of sticks only, on the Sabbath day, with death, Numb. 15.35. as he did afterwards only for touching the Ark, 2 Sam. 6.7. and shall (as our Saviour tells us) judge men hereafter for every idle word, Matth. 12.36.  
This Tree, of the fruit whereof Man was forbidden to eat, was seated in the midst of Paradise, and consequently in the midst of all those pleasant fruits which God had given man free liberty to make use of, not only for necessity, but for delight besides: Whence we may take occasion to,   

5. Observe, Our Abundance, and Delights, and Pleasures must be used in fear and within the Limits of Obedience.  
Observe. 5 A Man must not give the rains to his appetite, but eat within measure when he comes to a Feast, as Solomon adviseth, Prov. 23.2. And it is a mark of sensual men, that they feast without fear, Judas 12. So that there must be a limited measure in the freest use of God's blessings, and limited time; both of them proportioned according to the Laws, 1. Of Nature, that we feed for hunger, and to strengthen the body, and not for drunkenness and surfeiting, Eccl. 10.17. 2. Of Moral respects of Sobriety, Modesty, and Correspondency to our present condition (every man may not wear costly apparel, but such as are in King's Courts, Luk. 7.25.) And to the necessities of other men: Dives must not feast every day, and let Lazarus starve at his Gate. 3. According to the Rules of Religion, God takes it heinously at his People's hand, when they fall to slaying of Sheep, and Oxen in a time when He calls to mourning and fasting, Isa. 22.12.13. And the Apostle gives a Caveat to forbear even the Lawful use of marriage at such time, as we should give ourselves to fasting and prayer.  
We have hitherto considered the law which forbade the eating of the fruit of that Tree of Knowledge of Good and Evil; The Sanction follows, which is the Intermination of a most fearful curse, which necessarily implies the heinousness of the sin in disobeying God's Commandment. Whence,   

6. Observe. Disobedience is a fearful sin in God's account.  
Observe. 6 ANd is therefore by Samuel equalled to Witchcraft the most hateful of all sins, 1. Sam. 15.23. for which Saul was cast out of his Kingdom, which God Himself threatens with Destruction, Isa. 1.20. not only Temporal but Eternal, 1 Pet. 3.19.20. And that especially, because it is directed against the Majesty of God Himself, whose Authority is slighted and despised, when his Laws and Commandments are disobeyed. And Secondly, it opens a gap to all manner of looseness and disorder; Nature knows to stay when it hath once passed the bounds of Obedience, no more than a violent stream doth, when it hath once broken over those Banks that before kept it in.  
Let us then esteem and value all sins according to that Circumstance; the more Disobedience there is in any act of ours, the more sin; Therefore sin is out of measure sinful when it is, 1. Against knowledge, Jam. 4.17. John 9.41. 2. Against Warnings, Persuasions, Judgements, Experience of Mercy, or against any means of Grace; See John 15.22.24. 2 Chron. 36.15. 3. Or Voluntary without Solicitation, or urging by the violence of any Temptation, as when men set themselves in a way that is not good, Psal. 36.4. and imagine mischief upon their beds, Mich. 2.1. Lastly, when the law itself is rejected and cast aside, Jer. 44.16. and accounted as a strange thing, Hos. 8.12. and cast behind a man's back, Psal. 50.17.  
But why is such an heavy curse threatened to Adam in this state of his Innocency, having especially had such late and large experiments of God's Bounty towards him? It cannot be doubted that God had special respect unto the Mutability of his Nature; and therefore knew that he needed this bridle, which also by experience appeared to be too weak to restrain those inordinate lusts, which were quickly stirred up in him by Satan's Suggestions, so that out of this help that God thought fit to provide for him; We may,   

7. Observe. The Terrors of the Law are useful and needful, even unto the best amongst the sons of men.  
Observe. 7 IF God found it needful to Adam in this state of perfection, much more must it be useful to all men, now; seeing besides all temptations from without, we have within us such a fountain of Corruption, breathing out continually Inordinate lusts, that need the strongest bridle to keep them in and suppress them; Besides, those terrors are now unto us of special use, to sweeten the Remembrance of our Redemption by Christ, from the Curse and condemning sentence of the Law, and to strengthen us against those manifold temptations which from without assault us more freequently, and prevalently than they did our First Parents. Wherefore we find the Spirit of God making use of those Terrors not only in General (as in the Proposal of the Law to his own People) but more particularly to affect the hearts of the best men; as Moses Himself trembled, as well as the rest, at the giving of the Law, Heb. 12.21. Yea even godly men themselves have made use of them of their own accord, for the keeping of their hearts in an awful Reverence. of God to hold them on in a Course of Obedience, as Job did, Job 31.14, 15. and David Psalm 119.120.  
Hitherto we have considered this Curse in relation to the Sin against which, and the Person against whom it is denounced. We are farther to take notice of the Kind, Measure, and Certainty thereof (all employed in that phrase, Dying thou shalt die) together with the speedy, Execution [thereof in the very day wherein they should eat thereof] And first, in that God threatens death unto the man in case of his rebellion; We may,   

8. Observe, Death and Destruction are in God's Hand, to inflict them where He pleaseth.  
Observe. 8 HE justly claims unto Himself, the power to kill as well as to make alive, Deut. 32.39. And therefore his Children ascribe it unto him, 1 Sam. 2.6. and unto Christ, Rev. 1.18. Even Bodily or Temporal death (which may indeed be inflicted by men who can kill the body, Matth. 10.28. But therein they are but God's Executioners, Rev. 6.4. and are the Sword in his his Hand, Psal. 17.13.) Much more are Hell and Eternal death in his Hand alone, Math. 10.28. whereof men are not so much as Instruments, either in the Sentence, or in the Execution thereof. It must necessarily be so, seeing otherwise the giving of Life could not be entirely in God's Hand, if a Creature at his pleasure might take away that, which he Himself hath bestowed; And Secondly, it is fit that God alone should have the disposing of the greatest of all judgements, as well that it might be measured out to all in Righteousness, as that God might be feared alone.  
The consideration hereof, cannot but revive the heart of God's Servants, hated and persecuted by men of the world, when they know their life and breath is in God's Hand, which therefore none can take away, but by his Will and Decree; And therefore, 1. not while God hath any use of their service here. 2. Not if they be of the Number of Christ's Redeemed Ones, for whom he hath conquered Death, and taken away the sting of it, 1 Cor. 15.55.57. and delivered them from the power of it.  
Under this name of death are included all manner of Evils, Outward and Inward, Temporal and Eternal, both Death itself, and whatsoever tends thereunto: So that we have hence warrant to,   

9 Observe, All kinds of Evils and Miseries, Present or Future, Outward or Inward, are the Wages of Sin.  
Observe. 9 DEath came into the world by sin, Rom. 5.12. whereof it is the wages, Rom. 6.23. Wherefore we find all Outward miseries threatened against men for disobedience, Levit. 26. Deut. 28. And the plagues of the soul, as Ignorance, Inordinate Lusts, a Reprobate mind, are justly reckoned up amongst the Judgements upon men for sin, Rom. 1.28, 29. much more, is it sin alone that brings Eternal death. For unbelief men are condemned, Joh. 3.36. and for hatred and malice men abide in death, 1 Joh. 3.14. and for sin are adjudged to the everlasting flames of Hell fire, Matth. 25.41. Rev. 21.8.  
Let men then when they feel the smart of any evil, either Inward or Outward, complain of nothing but sin, as the fountain from which they spring, Lam. 3.39. Ascribing their destruction to themselves, or any evils that lies upon them at present: see Hos. 13.9. And therefore, 1. Let them remove and take away their sins if they desire ease, abstaining from that as from the gates of Hell. 2. Especially when they fear any Judgement hanging over them, let them labour to prevent it by taking away the sin that brings it 3. In the mean time admiring and magnifying the riches of God's mercy in our Redemption by Christ, by whom both our sins in which we were all once dead, (and by which we draw death upon ourselves every day) are taken away, and with them Hell and Eternal Death; and those Evils that remain upon us at present are sanctified, so that they work together for our good.  
This phrase, Dying you shall die, doth not only import the Extent, but withal the Certainty of that Death, which the doubling of that word (usual in the Hebrew Language) doth very often imply. Whence we may further,   

10. Observe, God's Judgements are Certain, and Infallible, as well as his Promises of Mercy.  
Obser. 10 REsting upon the same grounds which are in themselves Infallible, 1. The Holiness of his Nature; by which he is constantly moved to take vengeance on Sin, as well as to reward Righteousness. 2. His unalterable Truth, which is firmer than Heaven or Earth. See Numb. 14.23, 35. 3. His unresistable power, Deut. 32.39. Secondly, directed to the same End which God aims at in all his ways and works, the filling of the Earth with his glory, Numb. 14.21. advanced in the Acts of his Justice, as well as of his Mercy. Howsoever men bewitch themselves with a groundless hope of Impunity in their sinful courses, Deut. 29.19. Whereby as they take from God the honour of his Justice, Holiness, and Truth; so they necessarily overthrow all the grounds of their dependence upon God's Promises, the Certainty whereof is built upon the same grounds, which assure the Infallibility of his Judgements, and withal opens a gap to all Impiety.  
The last considerable Circumstance in the Judgement here threatened, is the speedy Execution thereof, as being limited to the very day wherein they should transgress. Whence,   

11. Observe, Vengeance and Judgement follow sin at the Heels.  
Obser. 11 SIn (that is, the guilt, and punishment) lieth at the door, as God tells Cain, Gen. 4.7. Indeed the Gild of sin by which men are made liable to the Punishment, is incurred by the very act of sinning. Although God be pleased oftentimes to suspend the Execution, either, 1. For his own sake, to manifest his Patience and Long-suffering; and withal, the Justice of his Wrath upon those that abuse it to the hardening of their own hearts, Rom. 2.4, 5. Rev. 2.22, 23. 2. Or for the Sinners sake, to bring him, if it be possible, to repentance, Rom. 2.4. as God bearing with St. Paul in his bloody persecutions, won him at the last. Or, 3. for the Church's sake, to make use of the sinner's service in the mean time for the good of his people. Or some way or other, for some fit opportunity, or some special occasion, as we spare the Execution of women with child till they be delivered. Notwithstanding vengeance overtakes men sometimes in the very act of sinning, as it did the Sodomites, Zimri and Cosby, Corah, Dathan and Abiram, Gehazi, Ananias, and Sapphirah, and the like in their several sins.  
Let men tremble at Sin as at a Serpent, conceiving that when they lay hold on sin, they take hold of death itself, and embrace the flames of Hell fire. 1. Fly from it, and from all Means and Instruments, Occasions, and Opportunities that lead unto sin. 2. Repent of it speedily, and cast it out as we would do fire out of our bosom; and sleep not in the bonds of iniquity all night, lest it break out suddenly upon us like an hidden fire, and Consume us and all that we have.    

VERSE 18.  
WE have taken a surview of the Laws given to man for the worship and service of God, and for his employment. The means of Propagating mankind, and the Law that God gives man concerning it, we have set down unto us in the rest of this Chapter: wherein (as in the relation of the planting of Paradise) we have an addition to the works of the Sixth day, as we had there to the works of the Third day, the chief whereof were set down in the former Chapter. In recounting the works of the Sixth day, Moses had related the Creation of the man, and adds, that he created man in both Sexes; how this was done, the Holy Ghost records at large in this place: Wherein he sets before us,  
1. The Cause or Occasion of Creating the Woman, which was the Inconvenience of Adam's Solitariness, and the unfitness of his Society with any other of the Creatures.  
2. God's observing of it, and Resolution thereupon to make him such an help as might be every way meet for him.  
3. We have recorded the Preparation to the Work, 1. By casting Adam into a deep sleep. 2. By taking out of Adam's side one of his ribs, of which the Woman was to be made.  
4. We have the Creation of the Woman, of that rib.  
5. The marriage of the Man and Woman presented unto him by God himself, and accepted by him, as we shall see anon.  
6. The Duties of the married Couple one to another.  
7. The state and Condition in which both of them were, Naked, and yet not ashamed.  
ANd the Lord God said] Or, Had said, as some render it; for it cannot be denied, but the Woman was Created the Sixth day; although the Manner, Matter, and Occasion of her Creation be related here out of order, the better to show the ground of their Matrimonial Conjunction, and of the Law that was given them thereupon. Now whether God said this in Himself, (and then saying is no more but foreseeing, and acknowledging) or whether he said unto Adam, either Vocally, or by Mental representation, it is uncertain. This is out of question, that God in his Wisdom so resaw it first, and made Adam by surveying all the Creatures to see and acknowledge it afterwards.  
It is not good] That is, Not convenient, in respect of his present condition in this life, either for his own comfort, or for his employment in which he was to be exercised; but above all, impossible in respect of Posterity, which could not be propagated by the Man alone. And this is the Good which he seems principally to aim at, as only enforcing the necessity of Creating another Sex. For otherwise man might have had as much comfort in Society, and help and assistance in his employment by the creating another Man, only he could have no Issue but by a Woman.  
That the Man should be alone] Without the Help and Comfort of another Sex. Which must be understood, 1. In respect of his present condition in this Life. For in Heaven they shall neither marry, nor be given in marriage, Matth. 22.30. 2. Upon the supposal of God's decree that men should be increased by way of Natural Generation. Otherwise God, if he had so pleased, might have multiplied men by Creation, as he did the Angels.  
I will make him] Not We, as he had said before in the Creation of the Man; Of which difference in the manner of Gods speaking, it is a vain Curiosity to inquire a reason; as also, Whether those words be spoken Positively by way of Resolution; or Deliberatively, by way of Consultation, in that manner in which he is represented speaking, in the history of the Creation of the man, in the former Chapter, it is not necessary for us to know.  
An help] Every way, for the comfort of Society, for assistance in governing the Family, for increasing of Piety; and more especially, for propagation for the increase and continuance of posterity. Such a one she was not only intended to be by God, but was found to be by experience while she continued in the Condition in which God Created her. Although by Satan's malice and policy she being beguiled, instead of an help became a snare unto him.  
Meet for him] As before him; (saith the Original) a phrase pointing at either the answerableness of the Woman to the Man both in Shape and Nature, in Body and Mind, as the Image in a Lookingglass answers in all properties the face that stands before it: Or at her Office and Duty of service which she was by God deputed unto, to be still in his presence, and to minister unto him, as the phrase, to stand before the Lord, implies, to minister unto him, Deut. 10.8. And in that sense we find this phrase often used, 1 Sam. 16.22. 1 King. 1.2. and in other places. It is probable that both may be employed in this Significant phrase, which Adam cunningly changeth, when in the next Chapter he chargeth God to his face to have given him a Deceiver instead of an Helper.  
When God had made Man after his own Image, he first provides him unasked a comfortable place to dwell in, a Garden of pleasures; now He considers that he wants a Mate to converse withal, and to do him service: this God saw and considered, and provides for accordingly. Whence,  

1. Observe, God Knows and considers all our Wants, and out of his own Goodness makes Provision to supply them.  
Observe. 1 HE considered beforehand what wants would fall upon Jacob's Family, and sends. Joseph beforehand to provide for him, Psal. 105.16, 17. He considered what Noah would want, and gave order beforehand for the preparing of an Ark to preserve him and his Family in the Flood, Gen. 6. Thus he provides an hostess for Elijah at Zarephath against the time that the brook Cherith should be dried up. Thus he careth for every soul, 1 Pet. 5.7. not only for Canaan, Deut. 11.12. not only when we present our wants before him in our prayers, but considers them before we ask, Matth. 6.32. So that he prevents us with his blessings, Psal. 21.3. providing for us, not only before we ask, but before we know what we need. And this. 1. He must do, or else we shuold often perish. 2. And it is fit he should do so, to magnify his free mercies.  
Let Gods dealing with us move us to deal in like manner with our brethren, considering the poor and needy, Psal. 41.1. after the example of the Disciples of Antioch, Act. 11.29. Not staying till our Alms be wrested from us by importunity; but taking care one of another as members of the same body. Especially considering one another's wants in spiritual things, of which men themselves are most insensible: Considering one another to provoke to love and good works, Heb. 10.24. Thus the Spouse cares for her little Sister the Church of the Gentiles, Cant. 8.8.  
Let the Consideration hereof lead us and raise up our hearts to the admiration of God's unspeakable goodness, especially in taking care for our souls, giving his own Son to redeem us when we were lost, calling us when we sought not after him, Isa. 65.1. seeking us out when we are gone astray, Psal. 119.176. preventing and strengthening us with his grace, when Satan buffets us, 2 Cor. 12.9. and the like. So that we may with astonishment cry out, What is Man? Psal. 8.4. and staying our hearts on his Faithfulness and Truth, 1 Pet. 5.7. who loves us more tenderly than we can do ourselves; provides for us more carefully than our own Parents do, or can do, Psal. 27.10. may reflect upon ourselves, and consider what we shall render, Psal. 116.  
Nothing was now wanting to Adam to make his happiness in this present condition absolutely complete but a Wife. He was made after God's Image, perfectly righteous and holy, Lord over all the Creatures, heir of the world, seated in Paradise: Only he wants a fit Companion to converse comfortably withal; and we see God ceaseth not till he have supplied him in that want also. Whence,   

2. Observe, God's Providence and abundant Goodness fails us not, till it hath supplied us with all that we need that is fit for us.  
Observe. 2 WE have his promise, that such as fear the Lord shall want nothing that is good, Psal. 34.10. He withholds no good thing from those that walk uprightly, Psal. 84.11. The experience whereof made David so confident, Psal. 23.1. This he performs chief in spiritual things, wherein we are Sanctified wholly, 1 Thess. 5.23. purged till we be made without spot or wrinkle, Ephes. 5.27. And this he doth, first out of his All-sufficiency and Infinite Love, which both enables him to do what he will, and moves him to supply us in what we need; and withal, out of respect to his own honour, which is infinitely advanced, when he manifests Himself to be, as He is, a Fountain of All-sufficiency and Goodness, in satisfying the desire of every living thing.  
Let us answer him, according to our proportion, in our services, not ceasing to do his Will as long any thing remains to be done that concerns us, and is in our power, labouring to be in ourselves perfect and entire, lacking nothing, Jam. 1.4. and to walk so, that we may Perfect holiness unto God, 2 Cor. 7.1. having respect to all his Commandments, Psal. 119.6. as he hath to all our necessities.  
Let it quiet all our hearts in the consideration of our present condition, when our inordinate lusts provoke us sometimes to causeless complaints and murmur upon supposed, but mistaken grounds. Whereas, 1. Either we have that which we conceive we want, as Hagar wept for want of water when she saw not the Well which was fast by her, Gen. 21.19. Or, 2. that which we want, would do us hurt and no good if we had it, as the Israelites found by experience, when they murmured for want of flesh, Numb. 11.33. But much more when they would needs have a a King, which by the Just Judgement of God upon them became a Tyrant, as Samuel foretold them, he would, 1 Samuel 8.11.  
God saw it was not good for the man to be Alone, although it be God's Happiness that He is alone. So that we may upon sufficient warrant   

2. Observe, A Solitary life is an Uncomfortable, and an Unprofitable life.  
Observe. 2 Woo to him that is alone, saith Solomon, Eccl. 4.10. 1. In respect of himself because he is left without Comfort or help, which he must often want, and without it cannot subsist. 2. In respect of others he is made unserviceable and unprofitable every way. A man indeed is like a member in the body, which can neither be preserved itself, nor be any way serviceable to the rest of the members, unless it remain in the body.  
From whence then came the affecting, and admiring of a Monastical Life, which crosseth, 1. The very Law of Nature, by which men are inclined to Society; And 2. and God's Ordinance, who hath appointed us, 1. to cause our light to shine before men, that they might glorify him Matth. 5.16. And to serve one another through love, Gal. 5.13. So that a Solitary life, 1, deprives God of his honour; 2. Men, and the Church especially, both of that increase of an holy seed, which they might have of the fruit of their bodies, of the comfort of their fellowship, the service of Love which they own, and of the examples of their godly lives: 3. Themselves in present, of many sweet comforts and needful helps; and hereafter of the increase of their Reward, enlarged according to the proportion of their present improving of their Talents, in advancing God's Honour, and seeking and procuring the Good of his Children.  
Man had the company of all the beasts of the field, and Fowls of the Air, and yet the Holy Ghost saith [The man was alone] because he had none like himself, that he might converse withal, as a Man; that is, in the exercise of Speech and Reason; the Birds in this respect were no way fit companions for him; but of that hereafter.  
God then, in his Wisdom, seeing that it was not good for the man to be alone, resolves of himself, to Create him an help meet for him, which as we shall see he performs accordingly, Whence,   

4. Observe, God takes not notice of our wants, as an Idle Spectator; but, as a Faithful Helper, puts forth his hand to help us in what we need.  
Observe. 4 HE not only hears the complaint of the Poor, but helps and delivers them, Psal. 12.5. He also deals with his Church, Isa. 63.5. Thus he looks on hannah's affliction, and gives her a Son: saw the affliction of Israel, and sent them a Saviour, Exod. 3.7.8. Indeed this is the end of his seeing, and observing, that he may do and execute, as occasion shall require in dispensing either Mercy, or Judgement, beholding Mischief to requite it with his hand, Psalm. 10.14. And hereunto both his own Compassion stirs him up, and his power enables him, and the respect to his own Honour (never advanced but in real effects) carries him forwards.  
Let it encourage us to depend on Him. If God know our condition, behold our Wants, take notice of our Pressures, He can as soon deny Himself, as deny to help us, and relieve us; Let us only wait on him in the way of his Judgements, and attend his appointed time: when he makes Inquisition for blood, He remembers the poor, Psalm 9.12. and in the Day of Salvation will secure us.  
Let us do likewise; Observe, take Pity, and Relieve. 1. Otherwise our Brethren have no benefit by us, if we express our compassion in words only, and not in deeds, Jam. 2.16. but prove like clouds and wind without rain, Prov. 25.14. 2. We make our own thoughts or words evidences against ourselves, when we know what our Brother needs and help him not, and provoke God to neglect us as we neglect him: See, what he threameth in such a case, Prov. 24.11, 12.  
The manner and occasion of God's Resolution to provide man a meet help is worthy our observation; The consideration of man's need of a woman, is the only ground upon which he resolves to make one. Whence,   

5. Observe. God makes nothing but for some necessary use, and unto some profitable End.  
Observe. 5 IT is true, that in the first Creation no Necessity enforced God to make the world, and all the Creatures but; when his own will moved him to do it, he made all things so, that they might be useful, and serviceable one to another, and directed them all unto the most excellent end, even his own Glory, Prov. 16.4. The Usefulnesse, and serviceableness of the most of them we have taken notice of in the former Chapter, the like we shall find in the rest; See Isa. 45.18. Whereof we have a Model in our own bodies; wherein there is nothing superfluous, but serves for some use or other, whereof nothing could be wanting, without some maim or Deformity: So shall we find it in this great Body of the world, all things will appear useful in their places, and kinds.  
Let it move us before we undertake any thing, to inquire before hand what Need there is of it, or to what Use it may serve. It is observed by Solomon, to be a sore vanity amongst men, that they inquire not before hand, what need there is of that labour and toil, which they take in hand, and what the use or end of it may be, Eccl. 4.8. What need so much excess in Eating and Drinking, to the oppressing and not the strengthening of nature? what need so much expense both of time, and money, in costly clothing, Sumptuous buildings, rich furniture? What need so much labour in lading ourselves with thick clay? So much caring for the things of this Life, as if God took no care of us at all? Or such large provisions, for so short a time of our abode here? Of enriching our minds with knowledge, strengthening our hearts with Faith, adorning ourselves with Meekness, and every other Grace, & showing forth the fruits of Holiness in our lives, of purging out our corruptions, and getting interest in Christ, and laying up for ourselves Treasure in Heaven; There is need, and there will be use, of those things, when there shall be no use of the things of this present life, nor of our labours about them. Now there can be nothing more unbeseeming a man, a rational creature, than to do things upon no ground, or to no end,  
Now if we apply this General consideration to this particular case, that God would not make Adam a wife, till he found that he needed a Wife, and could not comfortably subsist without a Wife; We may thence in General,   

6. Observe, A Wife is not good, till it be not good to be without a Wife.  
Observe. 6 TIll it be not good, either for the health of ones body; Thus David was advised to take a young Concubine into his Bed, for his health's sake, 1 King 1.2. And marriage is found to be very needful, to many persons for their health; 2. Or, for the subduing of unquiet thoughts, 1 Cor. 7.9. 3. Or, for the better governing of the Family, to which the Wife is, or should be a great help, Prov. 14.1. (See 2 Tim. 5.14.) 4. Or for the public good of the Church, or State; as it sometimes falls out in public persons, as Kings, or other Magistrates, and oftentimes Ministers of the Gospel, who being eased of the care of the Family by their Wives, are the more free to attend the Church's Service. In any of those cases, we may take Marriage to be a Call from God, from whom every man must be warranted to undertake any particular state and Condition of life, if he desire to abide in it with comfort, and in expectation of God's Blessing upon him therein.  
Now if we observe the Inference, that God therefore makes a Wife for Adam, because it was not good for him to be without a Wife; it necessarily implies, That he should find that Good in a Wife, which he wanted without her. So that we may thence,   

7. Observe, A man May, and it is God's Will that he Should, be the better for his Wife.  
Observe. 7 ANd so indeed it will fall out, if she be a Good Wife, such a one will do him Good, and not Evil, all the days of her life, Prov. 31.12. She builds up the house, Prov. 14.1. She profits him in his estate, so that he will need no spoil, Prov. 31.11. She easeth him of a good part of the burden of his cares, in looking to the ways of her Family, Prov. 31.27. She adviseth him by her counsel, as Sarah doth Abraham, Gen. 21.10. and Rebeccah Isaac, Gen. 27.46. She comforts him in his sorrows, upon better grounds, and with a better heart, than Jezabel doth Ahab, 1 King. 21.5. She helps to foresee, and prevent any danger that threatens him; as Abigail both Foresees, and Prevents the destruction of her Husband Nabal, 1 Sam. 25.18, 33. She furthers him in Piety, by seasonable Encouragements, reverend Admonitions, joining with him in hearty Prayers, holy Conferences, and the like; so that Man and Wife converse one with another, as heirs together of the grace of life, 1 Pet. 3.7.  
1. Woe be to those foolish Wives, that pluck down the house which they should build, Prov. 14.1. proving moths in their Husband's Estates, by their Idleness, and Wastefulness; and thorns in their sides, vexing those whom they should comfort, with their continnal dropping, Prov. 19.13. Perverting those whom they should advise, as Solomon's strange wives did him, and Jezabel Ahab, 1 King. 21.7. and Corrupting the children and family whom they should Instruct. And the like woe to all such as wax worse and worse by their Matches, more Earthly minded, more Idle, Profane, more Lustful, etc. abusing that Sacred Ordinance of God (as they do all things else) unto their own destruction.  
2. Let every man labour to be the better for his Wife; and to that end, 1. Let him labour to be good in the sight of God. 2. Let him look well to his Choice, that he may take a godly Wife, and a Wife fit both for his Condition, and Disposition. 3. Let him dwell with his Wife, as a man of Knowledge, governing her with all meekness, instructing her, and bearing with her infirmities, 1 Pet. 3.7.  
God having concluded, that it was not good for the man to be alone, resolves to make him an help meet for him; so that He Himself undertakes the work. None indeed could provide for Adam a meet help but God alone. Whence,   

8. Observe, It is only God Himself that must supply us with that which we stand in need of.  
Observe. 8 HE must give food to the hungry, Psal. 146.7. and pour water upon him that is thirsty, Isa. 44.3. much more must he make the barren a mother of children, Psal. 113.9. A good Wife is his favour, Prov. 19.14. He must build the house, Psal. 127.1. and give ability to get wealth, Deut. 8.18. Most of all, it is He that must furnish us with all spiritual treasures, Eph. 1.3. yea, with Grace and Glory, Psal. 84.11. Although he makes use of the Ministry of men for the most part, and of other second means to convey them unto us; as Houses and Lands by inheritance from the Parents, Prov. 19.14; Faith and Spiritual Life by the Ministry of the Gospel usually, although be can and doth bestow all those immediately when he pleaseth.  
Let our prayers be directed to him for any thing that we want, and our praises returned to him alone when we are supplied; and let our hearts stay upon Him alone who only is able to help us, and will not fail to do it in the time of our need.  
Adam we see never moves God to bestow a Wife; neither doth any solicit him in his behalf. Only God in his Wisdom finds it to be needful, and fit for him; and He, out of His Free Love and Bounty provides for him, unasked, and unsought unto. Whence we may,   

9 Observe, Nothing moves God to take compassion on us, to supply us in what we need, but his own Bounty and Goodness.  
Observe. 9 NOthing but his Mercies, and the multitude of his Loving kindnesses, Isa. 63.7. his mere Love and Pity, vers. 9 And therefore the Church, in her distress, flies unto nothing but the sounding of his bowels, and his mercies, Isa. 63.15. or to his Truth, Psal. 89.49. Or to the Respect to his own glory, Josh. 7.9. which alone is sufficient to move him, Ezek. 36.22. The truth is, God can neither Owe any thing to his own Creature, neither can he be engaged by any desert, Job 35.7. seeing when we have done all, we are unprofitable servants; neither can it be for God's honour, that his Bounty should not be every way free, and merely from Himself, out of his own abundant goodness.  
Let it quiet all our hearts, when the sense of our own unworthiness seems to cut off our hope and expectation of any favour from God towards us. Consider what could move him to make us at first, when we were not; to give us the Sovereignty over all his Creatures, the possession of the whole world; nay, to give us his own Son Jesus Christ, when we were Weak, Ungodly, and Enemies, Rom. 5. The same free mercy, which moved him to set his heart upon us at the first, will move him to continue his Goodness to us still, because his Compassions and Truth fail not, Lam. 3.22. Nothing can separate us from him, but our own departing from him by Unbelief, and despising the Salvation freely offered unto us.  
The Title given unto the Woman by God in this place, is not to be passed by, without observation, God calls her an Helper. Whence,   

10. Observe, A Wife is but an Helper to her Husband.  
Obser. 10 NOt his Guide, for she was Created for the Man, not the man for her, 1 Cor. 11.9. and that too, Inferior unto him, both in dignity, and usually in abilities. So that she is truly and worthily called the weaker vessel, 1 Pet. 3.7.  
Let both married persons know their places, the woman contenting herself with that place, in which God hath set her, ●d for which He hath furnished her with abilities proportionable without affecting, or endeavouring to aspire to the higher place of Government, which God hath denied unto her. And let the man so use his place of ruling and governing, that he may look on his Wife as his helper: so ordering the affairs of the family, that she may have employment for those abilities that God hath given her; and yet not laying the weight of his affairs upon her shoulders, remembering that though she be an Helper, yet she is but an helper; so that he must undertake the greatest employment, in the government of the Family.  
The help that God resolves to Create for the man, was a meet help, one every way fiited for the office of Assistance, for which God intended her. Whence,   

11. Observe, A Wife cannot be a good Wife, unless she be a Meet and a Fit Wife.  
Observe. 11 ANswerable, if it may be, 1. in Blood and Parentage, See, 1 Sam. 23. 2. In Estate, 3. Education. 4. Especially, in the temper of her Disposition. 5. But above all the rest, in Religion; Seeing there can be no fellowship of Righteousness with Unrighteousness, nor of Light with Darkness, 2 Cor. 6.14. Lest of all between married persons. Inequality indeed, either in Blood, or Estate, may occasion either Scorn or Presumption, either on the one side or the other; unanswerableness in Education, hinders Fitness for Employment, unsuitableness in Disposition, may cause many jars, and unquietness, in commerce one with the the other. But above all, difference in Religion, utterly cuts off all manner of Holy Communion; in Prayers, in Comforts, in Counsels, for mutual Edification, and Endangers the corrupting of the person thus unequally yoked, as appears in the examples of the Old World, of Solomon, of the Children of Israel, after their return from the Babylonish Captivity, Neh. 13.23. For which cause, God so precisely forbade such matches, to his own People, Deut. 7.3, 4.    

VERSE 19  
ANd out of the ground the Lord God form] Or rather, Had form, as we have seen already. It was said before, ver. 7. that man was made out of the Ground: and verse 9 that God made the Trees of Paradise to grow out of the Ground: So that there may be perhaps some Emphasis in this Word, the rather because it hath [He] prefixed, which is many times Emphatical. As if the Holy Ghost pointing at the common Original both of men and beasts, would imply, that though the same hand form them both, and that, of the same matter: yet man and the Beasts were so unsuitable in Nature, that amongst all the Beasts, there could not be found one that was fit to be man's companion. But howsoever this repetition, may be taken in for a supply, unto the 20th verse of the former Chapter, and discovers unto us, that the Fowls also were made out of the Earth, a Circumstance altogether omitted in that pace.  
And brought them to Adan] How, it is not expressed; the phrase implies no more but this, that they all presented themselves before Adam, as their Lord; and that by God's special appointment (as it were) to do him Homage. And this was done questionless before Eves Creation, as well that she might acknowledge that the Sovereignty, over the Creatures was in the Man, seeing he only gave them their names; as that the man, by the survey of the Creatures, might take notice of their unfitness to be his Companions, and consequently the necessity of Creating the Woman, before God undertook the work, might appear to Adam himself.  
To see what he would call them] By that means, in a sort, to take possession of his Lordship over them, for imposition of names, implies a kind of Sovereignty. Thus Pharaoh when he admitted Joseph into his service, gave him a name; and when Pharaoh-Necho set up a new King in Jerusalem, he gave him a new Name, 2 Chron. 36.4. to manifest that he was to acknowledge him to be his Lord; And names amongst the Hebrews were usually given by the Father, who was the Master of the Family: and howsoever the Mother was permitted to do it sometimes; yet, that the power belonged of right to the Father, appears by jacob's changing of the name Ben-oni (which his Mother had given) into Benjamin, Gen. 35.18. And by the appeal of friends to Zachary the Father, in the controversy about John Baptist's Name, Luke. 1.62. Withal, God gave Adam thereby occasion to make trial of that wisdom, which he had given him, in finding out fit Names agreeable to the Creatures Natures, which required a great measure of wisdom.  
And whatsoever Adam called them, etc.] This clause, we may probably conceive to be added, to manifest both the Power, and Wisdom of Adam, in giving the Creatures their names, when that which he did was ratified as unalterable, as being given by him that had power to do it; and had done it with such wisdom, that there was no cause to alter any name that he had given any of them. Certainly the fitting of all the Creatures with names suitable to their natures, & that upon the first view of them, evidently discovered the fullness and perfection of Adam's Wisdom, in understanding all that it concerned him to know. As for the language which Adam used, whether it were Hebrew or some other tongue more perfect than it, which is now lost; it cannot be certainly concluded though it be most probably guossed, that it was Hebrew, which is the most Ancient, and most Significant of all Languages now in use.  
God (as we have heard already) had considered man's present condition, and found in his Wisdom, that Adam wanted and needed a fit companion, to make his life every way comfortable to him; and that to do this, there was a necessity of making a new Creature. This God knew and saw, in his infinite Wisdom; but this was not yet so manifest to Adam. Wherefore, that the necessity of Creating the Woman, might appear to the man also, as it was manifest unto God, He causeth him to take a view of all the Creatures, that when amongst them he should find no fit companion for Himself, he might both discern the necessity of creating the woman, and withal, the goodness of God in Creating so meet an help in her, as all the world besides could not afford him. Withal, this Circumstance seems to be of special use, to clear God, of thrusting in the woman upon Adam, unnecessarily, as a snare to entrap him; when it appeared so evidently, that it was mere Necessity that moved God to create, and, in compassion unto man, to provide him such an help and companion for him as he could neither be without, nor find amongst all the Creatures.  
In that God, before he Created the Woman, would first show Adam the necessity of such an help, that when he enjoyed her, he might take notice of, and be the more sensible of God's goodness, and mercy towards him in providing so fit an help for him: Thence,  

1. Observe, God's Mercies Are, or Should be, precious unto us when we can neither be without them, nor have them from any other but from Himself.  
Observe. 1 THus he sets out his mercy to his Church, that he helped it in a time of Extremity, when none else either Would or Can, Isa. 63.5. Ezek. 16.4, 5. Thus he specially magnifies his mercies in Christ; That when we were without strength, Christ died for the ungodly, Rom. 5.6. and did for us that which the Law could not do through the weakness of the flesh, Rom. 8.3. Offering himself to pacify his Father's wrath when Sacrifices and burnt-offerings could do no good, Psal. 40.6, 7. For this cause he brings men sometimes into Extremities, and lets them prove the unprofitableness of other means, that they may by Experience know that they find help of him only in a time of need. Thus he brought his people low by the Ammonites, so that they had no power to resist them, nor protection against them from their Idols before he succours them, Judg. 10.9, 13. See Dout. 32.36, 37. and makes his Children, Hunger and Thirst (that is, feel the want of) righteousness before he satisfy them, Matth. 5.6. Which he doth not only in respect to his own honour which is much advanced, when our help is found in him alone; but besides, in relation to us, that we may be stirred up to seek more seriously after, and to cleave more firmly unto him, who alone is both Able and Ready to help us in a time of need.  
That the necessity of Creating a woman to be Adam's helper might be the more clearly discovered unto him, he brings before him the Creatures, that out of his own judgement himself might conclude how unfit any of them were to be his companions or helpers. Whence,   

2. Observe, We must know the unserviceableness of other things, that we may know and approve the profitableness of that which is truly Good.  
Observe. 2 FOr this cause God many times leaves men to themselves to walk in their own Sinful courses, as he did Solomon, that when they have found by their own experience, that which he found'st, that All things are Vanity and vexation of spirit; that all that remains unto us, after we have wearied ourselves in the ways of sin, when we have cast up our accounts, is nothing else but shame, Rom. 6.21. they may cry out in the bitterness of their souls, I have perverted Righteousness, and it hath not profited me, Job 33.17. and having followed the pleasures, and honours of the world, and finding in them nothing to stay the heart upon, may make their hearts despair of all their labours, that are taken under the Sun, with Solomon, Eccl. 2.20. and may cry out with the Prophet, Psal. 73.25. Whom have I in heaven but thee? We are indeed allowed to prove all things, that we may lay hold on that which is good, 1 Thess. 5.21.  
It is said, that God brought all the Creatures, (by what means it is not expressed) but by his appointment they presented themselves before Adam, that he might advisedly view and consider them. Whence,   

3. Observe, God can Order and Dispose of the Creatares to do what, and to be where he appoints them.  
Observe. 3 THus He not only disposeth of men, either by express command, as he commanded Philip to go towards the South, in the way from Jerusalem to Gaza, Act. 8.26. and Aaron to meet Moses, Exod. 4.27. or by a secret work upon their hearts, as he brought Sisera and his Army, to Kishon, Judg. 4.7. Or by inviting them, by Occasions, as Abigails meeting with David, is acknowledged to be the Work of God, 1 Sam. 25.32. as Saul is moved to come to Samuel by his servants advise, to inquire after his Father's Asses, at the very time appointed by God, 1 Sam. 9.15.16. But directs even the unreasonable Creatures: As the Quails to fall round about the children of Israel's Camp; The Ravens to feed Elisah: Two she-bears to destroy two and forty of the scossing Children: And the Lion to meet the Prophet that transgressed God's Commandment, in his way homewards, and to slay him. Yea, the very Sparrows lighting upon the ground is directed by his Will. Neither can it be otherwise, seeing in him all things move and have their being, Act. 17.28. and consequently must of necessity have the rule of all their motions by his Will.  
Let us then take notice of the Divine Providence, in the motion of every Creature, which may discover unto us sometimes God's Mercy, sometimes his Judgements, and may sometimes direct us what to do. And must needs always keep our hearts possessed with his fear, and move us to walk more boldly in all our ways, upon assurance, that since the Creatures cannot move without God's direction, they shall not move to do us hurt according to God's promise, Isa. 65.25.  
All those beasts God brings before Adam, that he might give them names; and God having put that power into his hand, he might lawfully do it, as we see he did. Whence,   

4. Observe, Man may lawfully use that Power over the Creatures which God Himself hath put into his hand.  
Observe. 4 IF Joseph might use the power which Pharaoh gave him over his Subjects, Gen. 41.45. much more may men make use of that power which God hath given them, seeing he hath in his hand power over all his own works; which therefore he may bestow where he pleaseth, and is pleased to bestow on men for the farther magnifying of his goodness and favour towards them. Only seeing it is a Power which we have, not by our own right, but by deputation from him, in whom it is founded originally, our care must be to use it within the bounds limited by Him who gave it, not vainly for ostentation, but Soberly and Moderately, and to the ends for which it is given, which must not be so much for the advancing of ourselves, as for the good of the Creature.  
But why did not God give the Creatures their names himself, seeing that power was Originally founded in him, and seeing He best understood the Nature of every Creature, and consequently could best fit them with names suitable thereunto? The Reason we have partly seen: And may hence,   

5. Observe, God is pleased to honour men so far, as to employ them in many things which of right belong unto, and might be done by Himself alone.  
Observe. 5 THus whereas it is his Spirit by which the face of the earth is renewed, Psal. 104.30. that is, by which all Creatures are propagated in their kinds, yet he is pleased to make use both of men and beasts, as his Instruments, in their propagation. And whereas he only governs the World in Righteousness, yet he makes use of men in the Government thereof, whom he sets upon his Throne, Graces with his Titles, and arms with his Sceptre: as although it is he alone that is the Shepherd of Israel, Psal. 80.1. yet he sets up David his servant to feed Israel his Inheritance, Psal. 78.71. yea, in things spiritual, although all are taught of God, Isa. 54.13. yet he committed the dispensation of his Word to the Tribe of Levi, and his Ministers that succeed them, to teach Jacob his Judgements, and Israel his Law, Deut. 33.10. Insomuch that he gives them the title of Fathers; unto such as are begotten anew by the Gospel, 1 Cor. 4.15. although the work of Regeneration be the Effect only of his own Spirit. And this he doth, 1. To encourage men to his service in honouring them so far as to make them his follow-workers. 2. To unite men the more in love, one to another. 3. To increase their reward hereafter, by the faithful employment of their Talents, for the advantage of their Master from whom they received them, Matth. 25.21, 23.    

VERSE 20.  
ANd Adam gave names] An evident Argument of Incomparable Wisdom in him, who understood their natures at the first view, better than we do now by all our observation, after so large experience, and was able at an instant to find out fit names for them; whereas the finding out of apt names and terms in Languages requires much Judgement and Learning. This Wisdom, seeing it was not gotten by use, and experience, must necessarily be infused immediately by God Himself.  
To the Fowl of the Air, and to every beast] And to them only. For neither could the Fishes of the Sea be brought to him, without a miracle; neither was it to any purpose for Adam to seek for a companion for himself amongst them, which could not live with him in the same Element.  
But for Adam was not an Help found] Neither in God's Judgement, nor in his Own, who the more he considered, and knew of the nature of the Creatures, the more unfit he found them for his Society, for which he easily found, that God had never Created them. It is true, that they were and might be useful to him some other way, as they are now unto us many ways, according to the several abilities which God hath given them. But for Propagation (which could not be but by another Sex of the same Nature with Man) or for continual, and comfortable commerce, they were utterly unfit, so that there wanted another helper to Man then was to be found amongst any of those Creatures that God had yet made.  
In that none of those Creatures, which God had made for other Ends, was fit to be an Helper, and Companion for Adam, we may,  

1. Observe, No Creature Can or Ought to be applied to any other use, then that for which it was first Created and Ordained by God.  
Observe. 1 EIther in that disposition or fashion that God hath given them in their Creation, as the Earth to stand still, the Waters to flow, the Heavens to move, Men and Beasts to walk, and Birds to fly, etc. Or, in such alterations, by the Art and Industry of men, as God hath made them capable of; As Iron and Steel to cut, silver and brass to give a found, barren ground to become fruitful by manurance, the Stock of one plant to nourish the Graft of another, and the like. Beyond which they cannot be carried by any Art or Labour of Man, who cannot make strait that which God hath made crooked, Eccl. 1.15. That whatsoever God hath made, might be for ever; so that nothing might be put to it, nor any thing taken from it, Eccl. 3.14. And thus it must needs be, 1. Because he hath made all his works in Wisdom, Psal. 104.24. and to alter them from what they were first appointed, were to make them worse. 2. That God's Sovereignty may be acknowledged, when the Rule and Law which he hath given the Creature remains unalterable, when all things continue according to his Ordinance, Psal. 119.91. that all flesh may fear before him. 3. For avoiding Confusion, which must necessarily follow, by men's altering and changing of all things according to their own pleasure, which altars every moment.  
Who are they then that alter the Natural use of the Creature into that which is against nature, as the Apostle instanceth in one particular, Rom. 1.26? seeking Stability in Uncertain things; Inward content in Outward things, which were never ordained to fill the heart, Eccl. 5.10. Good in Evil, and the like. Whereby, 1. They endeavour to Cross the Law that God hath set in Nature. 2. Abuse both the Creatures, and the Power that he hath given man over them. 3. And failing in their end at length, show themselves fools, in striving against the stream.  
More particularly, to take the words Positively as they are laid before us. That none amongst the Beasts or Fowls could be found to be a fit companion for Man; We may,   

2. Observe. Beasts are not fit, nor can be made Comfortable companions for men.  
Observe. 2 AS wanting the means of Commerce, both by Reason and Speech, and having nothing, to speak of, common with men (if they had them both) neither in their Chief Employments, wherein they are, or aught to be exercised; nor in the Rules by which they are, or aught to be guided; nor in the Ends whereunto they are directed, and Ought to be carried.  
They must then needs degenerate from the Nature of men, that take no delight, but amongst their Sheep and Oxen, set their hearts upon them, and make them their chiefest care. Or at best sort themselves with none but men of Sensual and Brutish minds, no whit fit for a Christians Commerce, than the very Bruit Beasts themselves.    

VERSE 21.  
ANd the Lord God] To fix our eyes more fully on God, as the Author of this great mercy in the Creation of the Woman to be man's helper, The Holy Ghost entitles him to every Circumstance observable in the forming of her. God sends the Sleep, he takes out the Rib, He closeth up the flesh in the place of it; He forms the Woman, He brings her to the man. So that there is none to be seen in that work, from the beginning to the end, but God alone. Now although all sleep be from God, yet the Holy Ghost in this place notes unto us extraordinary sleep, which God cast upon Adam for this occasion, by his Own Hand.  
Caused to fall] How, it is not expressed, nor curiously to be enquired in to, only it must be acknowledged (which is employed in the relation) that it was not Weariness by labour, nor Repletion by food, which brought this sleep upon him, at this time; And therefore must be accounted as an extraordinary Act of God, as are all the rest that follow afterwards.  
A deep sleep] For so the Word in the Original signifies, which bond up all his senses; such a sleep as fallen upon Abraham, Gen. 15.12. Whether it were a Trance or Ecstasy, as some conceive it to have been, is more than can be gathered out of the Text. Such a sleep it was questionless, that took from Adam the Observation of all that was done, till the work was ended; Some conceive that he was cast into this sleep, to take from him the sense of the pain, which the taking out of his Rib must needs put him to, as they conceive (as if God, that took it out, could not take it out without pain): Others that the work might appear to be wholly Gods; seeing the man was asleep, while it was done, and that the Providence and Love of God towards him, might the more evidently appear, in providing this help for him while he slept; And lastly, some most probably conceive, that God's Intention was in this, as in the rest of his works, to hid the Operation from man's eyes, that he might rather see What was done, then How it was done, which is the course that he takes in all the acts of his Providence unto this day.  
And he took one of his Ribs] In this, and in the Circumstance following (of closing up of the flesh instead thereof, and framing the woman) the Spirit of God expressing only that they were God's Acts, but forbearing to describe How they were done; in a sort commands us rather to believe, then to search curiously into them. But why a Rib? Some conceive, for the Situation that it hath in the body; as first, that it was taken neither from the head nor foot, to manifest that the place of the Wife was to be neither above, nor to be far below, her Husband. Secondly, that it was taken from a place near the heart, to point at the entire and hearty affection, wherewith the man was to embrace his Wife. Thirdly, because those parts of the body, are covered with the Arms, some conceive that it noted both the shadowing, and protection of the Wife by the Husband; All are but conjectures and so to be taken, and yet may minister unto us hints of profitable meditation; But besides it may be profitably conceived, that God made choice of a Rib, because it might be best spared, without any notable maim, or deformity to the body. The Rib by some is taken entirely for the whole Rib, both the Bone and the Flesh belonging thereunto, because Adam afterwards acknowledgeth her to be not only Bone of his Bone, but Flesh of his Flesh likewise; And a bone he took, not so much to point at the stiffness and untractableness of Women, as some imagine; as at their strength and Firmness in help and Assistance.  
And closed up the flesh] So that it seems, after that, Adam wanted one of his Ribs, unless we follow their opinion, who being loath to acknowledge any defect in Adam's body, suppose that God in the beginning Created in Adam one Rib Supernumerary, which he took away, when he made the Woman: a groundless and vain Conjecture. It seems more probable, that whereas God might, as easily have filled up the place with another Bone, as he did with flesh; He did purposely leave Adam, that lively remembrance of the want of a Rib, as a Character in his breast, as well to keep still fresh in his mind, the remembrance of so great a Mercy from God in Creating him such an help, as also to set always before him, the duty of embracing his Wife, with hearty affections, that was part of his own flesh and Bone, taken from a place so near unto his heart.  
After God had made Adam to observe the necessity of Creating the woman, he takes the work itself in hand, and first by way of preparation thereunto, casts Adam into a deep sleep, and then takes out of Adam's breast, the matter of which he forms the Woman, This deep Sleep God cast Adam into. Whence,  

1. Observe, Even sleep, and quiet rest, are given by God Himself, and therefore are to be acknowledged as his Blessings.  
Observe. 1 WHen he pleaseth He holdeth, and keeps our eyes waking, Psalm. 77.4. As he did that Great Kings, when he would give him occasion to remember Mordecay's good Service, Hest. 6.2. And it is he that bestows sleep on his Beloved, Psalm. 127.2. As on the contrary He sendeth a spirit of deep sleep, upon his adversaries, when he pleaseth, Isa. 29.10.  
Let men than acknowledge, and reckon up sleep amongst God's Blessings, as an especial means of quickening and refreshing their spirits; and thereby both of supporting men lives, and strengthening them for their employments: especially when it is sweet and comfortable, as Jer. 31.26. And not troubled with affrighting dreams, as Job 7.14. which God gives or denies at his Pleasure; by Natural means indeed, but those both scent, and made effectual by Himself.  
God we see makes Adam to find the need of an help, before he goes about to make one; And when he had made her, opens his eyes to behold, and take notice of her fitness for him, but how she is made he must not see: all the while the work is in hand, he must be in a deeper sleep; Thus God deals usually in all his works. So that we may from hence,   

2. Observe, Though God be pleased to manifest his works to men, that they may behold them; yet the manner how they are wrought, is usually hidden from their eyes.  
Observe. 2 IF in things Natural, we see that the Child is framed in the Mother's Womb, but we know not how; that we are nourished by our food, but in what manner we cannot observe; that Corn, Herbs, and Plants do grow, but how we cannot tell: Much more in things Spiritual are we ignorant how; faith is wrought in our hearts, how we are born a new, we know not, though we feel the effects themselves: which wales of God are neither Absolutely Necessary to be discovered to us, nor possible to be discovered by us, in this body of the flesh wherein we discover both God, and his Ways only in part, 1 Cor 13.12. It is sufficient that we shall know all things whereof our nature is Capable hereafter, when we shall know as we are known; And see God Himself as Heis, 1 John 3.2. See Observ. 7. on the second Verse of the First Chapter.  
Whether this, amongst the rest, were intended by God to cast Adam into a sleep while he made the Woman, that He might take notice of God's Care and Providence over him, while he slept, it is not certain; but that it was so, it is evident. Whence,   

3. Observe, God takes care of us, and provides for us, even while we sleep, and think not on our own affairs.  
Observe. 3 WHile David slept the Lord sustained him, Psalm 3.5. The Heavens Cast their influence upon the Earth, the Herbs and Plants grow, the Corn which we sow takes root by night, while we sleep, as well as while we wake in the day, Mark. 4.27. Thus his eyes are still upon our Labours, caring for us from the Beginning to the end of the Year, Deut. 11.12. While the Mother sleeps the Child is fashioned, and grows in her Womb, our meat is digested in our stomaches while we talk, labour, or follow our employments; Yea he makes our reins to teach us every night, Psalm 16.7. Instructing us sometimes in dreams and visions; as He did Jacob, Joseph his Son, Paraoh, Nabuchadnezzar pilate's Wife, and divers others; And this as 1. He can do because he neither slumbers nor sleeps, Psal, 121.3.4. So, secondly, he doth 1. To manifest his faithful Care over us, that our hearts may rest upon him, 2. and to convince us that the means by which we are supported, are not from ourselves, when we have no hand in those works which are done, not only without our help, but without our knowledge.  
The Man himself, with divers other Creatures, God framed out of the Earth, the matter of the Woman's Body, he takes from the Man; the reason whereof we shall inquire into hereafter. In the mean time, from hence we may,   

4. Observe, God delights to vary his ways in all his Operations.  
Observe. 4 The works themselves are indeed of infinite variety, Psalm 104.23. And so is the matter on which he works, Gross Earth, Fluid Waters, Thin Vapours, or the like; and that Matter is sometimes Rude and unprepared, sometimes fitted for the effect to be produced, as Seeds to produce Herbs, and Plants; And so are his ways of working sometime by means, sometimes without: Sometimes by means agreeable, other while by contraries. All this he doth to Manifest, 1. his infinite Wisdom, Psal. 104.24. 2. His Almighty Power, appearing in this, that he ties himself to no means, nor manner of working, but brings to pass any thing, by what way he pleaseth; So that the effect appears not to depend upon any means, but only upon the power of him that worketh All in All. 3. That he may entice us by such variety, to search into his ways as His Works are sought out by those that have pleasure therein, Psalm 111.2.  
1. Advance and Magnify God in comparng men with him, their folly with his Wisdom, their weakness with his Power; men must have such Materials, such Preparations, such Instruments; or else they can work nothing, whereas God works any thing, out of any Material, by any Instrument; Nay, without any, and that of Himself without the assistance of any Creature at all.  
2. Despair not at any time, nor in any case: Do Materials fail? Is there never a Rib in Adam's side, no dry bones in the field? No stones to raise up Children to Abraham? If there be none of these, where was the matter of which God made the World? The like we may say of Means and Helps, nothing can fail us, but our own hearts, to rest upon God's Power, and Faithfulness, waiting for him in the way of his Judgements, Isa. 26.8.  
The Reason why God took Adam's Rib to make of it the Woman's Body, may be conceived to be, either to knit them the nearer together in one band of Love, as being the same flesh, which no man ever hated, Eph. 5.29. Or by the Woman's Original, to point at the straightness of the Marriage Band, that the Man and Wife should become one, as they were One at the first, Matth. 19.5. To both which uses Adam applies this Consideration afterwards, verse 24. Or to manifest the Woman's Dependence upon, and Subjection unto her Husband, which the Apostle infers upon this very ground, that she was taken out of the Man, 1 Cor. 11.8. Or besides all these, both to knit all men together in mutual Love, as springing every way from one blood, Act. 17.26. And withal to lead them to the Consideration of that One God, the Father of All, from whom all things have their Original. Out of all those profitable Considerations, which this Circumstance yields unto us; We may,   

5. Observe, God's Ways and Works are Ordinarily full of holy Instructions.  
Observe. 5 DAy unto day uttereth speech, and night unto night teacheth knowledge, Psal. 19.2. The Aunts provident diligence, Prov. 6.6. The Storks observation of the seasons of the year, Jer. 8.7. The Ox and Ass' acknowledgement of their Owners that feed them; nay, the very growing of the Lilies, springing of the Corn, from the seed that dies, and what not? afford us Instructions, Reproofs, and grounds of Consolation. It must needs be so, seeing they are the effects of God's Wisdom, Power, and Goodness, and therefore cannot but manifest unto us, those glorious Attributes of his, and thereby teach us to Fear, Love, and Trust in Him. 2. And are by God Himself in a special manner directed unto that end, Eccl. 3.14. Psal. 92.15.  
The place whence this Rib was taken, is supposed to point at the place, which the Wife was to have under her Husband. Whence,   

6. Observe, The Wife must be neither her Husband's Lord nor Vassal.  
Observe. 6 SUbject indeed unto him, as unto the Lord, Eph. 5.22. and therefore to respect him with Reverence, ver. 33. and yet beloved of him as his own flesh, ver. 28. and governed by him with great moderation, and respect to her as the weaker vessel, 1 Pet. 3.7. made partaker of his Counsels, in things of mutual Concernment, as a friend; of his Estate above a Child; of his Love, as his own flesh, advanced to rule and exercise Authority under him at home, and to Honour and Respect abroad, preserved as the apple of his eye; and Comforted, Strengthened, and Encouraged as the Companion of his Labours, and partaker of all his hopes; subjected to him in her Outward Condition, but highly advanced in his heart, as a member of Christ, and Heir together with him of the Grace of Life.  
The Matter of which the Woman was made, being a Bone of Adam's Body, and consequently the firmest Material that could be taken from him, warrants us farther to,   

7. Observe, A Wife Is, or Should be, a strong Helper to her Husband.  
Observe. 7 SUch a one a virtuous Wife is described to be, Prov. 31. Such as were those holy Matrons, Sarah, Rebeccah, Bathshebah, and others. Great reason she should be so, seeing she is the second Pillar that supports the family, one in whom the Husband's heart may safely trust, Prov. 31.11. for her advice, in ordering his affairs, overseeing the ways of his household, instructing the Children, directing the servants at home, comforting him in all distresses, assisting in all Temptations. She that shall perform all these duties, needs to be furnished with proportionable abilities, both of Nature, and Grace, and strongly supported by the assistance of God's Spirit.  
It seems God made choice of a rib, as being fittest to be spared, without any considerable Maim, or Deformity to the rest of the body, that so he might do him much good, with little harm or loss. Whence,   

8. Observe, God requires nothing of us, nor doth any thing unto us, that may hurt us, or undo us.  
Observe. 8 HE requires no more of our Estate then we may well spare, considering his blessing annexed to our liberality, Prov. 3.9. (so his care of easing the poor, Levit. 12.8.); no more of our Labours then may well stand with our health, our Thrift, and the liberty and freedom of our minds for heavenly Meditations, and Religious Exercises; no more abstinence from unprofitable delights, than may stand with the health of our bodies, and conduce to the well ordering of our minds, and the preservation of the Creatures; nay, he lays no more upon us in Temptations and Trials, than we are able to bear, 1 Cor. 10.13. and than he recompenseth with a proportionable measure of Consolation, 2 Cor. 1.5. than serves to hold us on in a right way, Psal. 119.67. at present, and to advance our reward at the last day, 2 Cor. 4.17. Neither can it be otherwise, seeing God, 1. Seeks no gain by us, but would have us gain by him, Deut. 5.29. 2. Cannot wrong us through ignorance, for he knows our frame, and remembers that we are dust, Psal. 103.14. and knows beforehand how to deliver us in any Temptation, 2 Pet. 2.9. 3. Neither is he enforced to lay heavy burdens on some, to spare others: for he that is All-sufficient, can provide for the good of Community, with the good of every particular member thereof.  
Let nothing be grievous unto us that God either Commands, or lays upon us; Remembering, 1. That he may do with his own what he will. 2. And yet hates nothing which he hath made. 3. And Can, and will not fail to restore unto us abundantly, whatsoever we seem to lose, either in Doing, or Suffering by his appointment, that he may be no man's debtor.  
It is added, that God closed up the flesh instead of the Rib that he had taken away; as indeed it was needful, both to hid the deformity, and to preserve the Inward parts. Whence,   

9 Observe, God takes nothing from us, but he takes care to recompense it unto us, some way or other.  
Observe. 9 WHen he requires it, for his service, Prov. 3.9, 10. Mal. 3.10. Or for the necessary relief of his children, Prov. 19.17. or takes it from us, when we suffer for his Name, Matth. 19.29. or bear his yoke: as is manifest in Job's example. And this Experience will show us (if we wisely consider God's ways) that whatsoever loss we make, by him, or for him, shall be either recompensed in the same kind, as in Job's case, or in something of greater advantage unto us; as the loss of Wealth, with increase of Grace: and that either in present, Mark 10.30. or after a while, Eccl. 11.1. Or at the farthest, at the last day. And hereof we may rest assured, both because God's All-sufficiency enableth him thereunto, as also because his abundant love moves him thereunto, and the respect to his own honour, who is neither Unrighteous to forget our labour of Love, Heb. 6.10. nor can endure to be any man's debtor, Rom. 11.35. or to dishearten any man thereby, in his service.  
But it was but flesh wherewith God filled up the breach, that he had made in Adam's breast, to leave that lively remembrance with him, both of his Wife's nearness unto him, and of his duty unto her. Whence,   

10. Observe, It is usual with God to leave with us near and lively Remembrances both of his Mercies to us, and of our Duties.  
Obser. 10 THus he set the seal of his Covenant in the flesh of Abraham, left the Sabbath to be a public Monument both of his Mercies, and of our Duty. Thus he heals the corruption of our Nature, but so, that by the dwelling of sin in us, we may be sensible from what we are delivered, be the more thankful for Christ, Rom. 7.24, 25. and made the more watchful in all our ways. And this he doth out of a kind of necessity, to help our weakness, who of ourselves are so apt to cast behind our backs the remembrance of his Mercies, and of our own Duties.    

VERSE 22.  
THe Rib which the Lord God had taken] So that he brought not any other matter to it, to make up the Woman's body out of it and other materials added to it; but that very Rib that he made into a Woman. The manner let no man inquire into, which is secret: But of God's power to be able to make so large a body, of so small a substance, who can doubt, that acknowledgeth that God made the World of nothing?  
Made he a Woman] Or, according to the Original, Built he into a Woman: A phrase pointing at the Art in framing of her body, and at the perfection of the Work. For an house, as we know, is composed by Art, in a proportion fit for the use to which it is designed. Whether this phrase have relation also to the man, who was but, as it were, One side of the house, till the woman was made, and joined to him, or (which is more probable) points only at the perfect frame of the Woman's body, being as an house well built, and in due proportion, we need not dispute. We know the Scripture often resembles man's body to an house, Job 4.19. 2 Cor. 5.1.  
And brought her unto the man] Not as he brought the beasts before him, to be surveyed; but, after he had related unto Him whence she was taken, to give her unto him as his unseparable companion to dwell with him, and be his Helper. Whether this were performed with some visible representation of God's presence, (as some conceive it to be done by Christ Himself, taking on him the Form of a man, as he did sometimes after the Fall) or any other way, and with what Ceremony, since the Holy Ghost hath not expressed it, we must not inquire. This only we must acknowledge, that this bringing of the Woman to the Man, implies the full bestowing of her upon him, that they should live together as Man and Wife, by God's appointment.  
So then, in this description of the Woman's Creation, we have laid before us all the Causes of that work: The Efficient, God. The Material, A Rib taken from the Man. The Formal, to be made a Woman. And the Final, that she might be a Wife and Helper to the Man. Of the Woman's Soul we hear nothing in this place. Moses had said enough before, in the Creation of the Man, leaving us to conceive, that since there is nothing more mentioned concerning the woman's soul, than we had heard before in the inspiring of Adam's, that she also had her soul inspired in the like manner. This new wonder of multiplying one Bone into so many, of making so many parts and members of One, and of enlarging one small Rib, into the full measure of a Woman's body fully grown, ministers much matter of Philosophical Disputes, to men that forget, that the Holy Ghost presents unto them a work above nature, and therefore not to be examined by Natural reason, and by expressing what was done without; the Manner how, leads them to Admiration, rather than into a Curious inquisition, of that which we cannot understand. Only it gives us occasion from hence to,  

1. Observe, God can change any thing into what Form he pleaseth.  
Observe. 1 THis he manifests in the whole course of nature: Out of a small seed he produceth the Root, the Stalk, the Ear of the Corn, all these, and the flower and fruits of every herb. The Trunk, Bark, Leaves, Branches, Blossoms and Ripe Fruits of every Tree. Out of the Similar parts of the seed of Man and Beasts, the several Members and Dissimilar parts of the bodies, of all living Creatures: and out of the same food, the matter that nourisheth them all, diversified according to the nature of every part. And no marvel, seeing all these things are from God Himself, and not from the Matter out of which they are produced, who can therefore easily turn any matter into what form he will, seeing he gave them that form in which they are. See Chap. 1. Ver. 21. Observ. 4.  
This phrase of Building here used, pointing at the Exactness and perfection of the work of the Art used in framing it, may warrant us to,   

2. Observe, God is Exact and Perfect in all the Works that he undertakes.  
Observe. 2 HIs Work is Perfect, Deut. 32.4. in a Respective Perfection to the proportion of the work itself, and to the End whereat it aims. See Chap. 1. Ver. 4. Observ. 3. and Chap. 2. Ver. 1. Observ. 3.  
God built the Rib into a Woman, the Text saith expressly: That he therein used the Ministry of Angels (as some have imagined) is a groundless fantasy; so that we may warrantably,   

3. Observe. Women, as well as men, are Gods own Workmanship.  
Observe. 3 HE made Male and Female, Matth. 19.4. made one woman, Mal. 2.15. this unquestionable Truth needs no proof at all.  
Let it be the Comfort of that Sex, That which is God's work shall be his Care. His Son Christ hath honoured them in taking flesh of a Woman and not of a Man. God Himself hath honoured them so far sometimes, as to put the government of the State into their Hands, Judg. 4.4. To make use of them, extraordinarily, for the revealing of his Will, by way of Prophecy to his Church. But above all, both redeemed them, as well as men by the Blood of his Own Son, Sanctified them by his Spirit; And made them heirs together with Men of the Grace of Life, 1 Pet. 3.7. The more to blame are they that so far undervalue them that they Judge them unworthy of the knowledge of his Truth 〈◊〉; And by consequence of Life and Salvation; whereas in Christ there is neither Male nor Female, as the Apostle tells us, Gal. 3.28.  
It is worthy our Observing, that God having abundance of Spirit (as the Prophet speaks, Mal. 2.15.) and there being more cause, of giving Adam many Wives, for the speedy Peopling of the Earth, than there could be to any of his Posterity, yet in the beginning would make Adam but one Wife; Whence,   

4. Observe, God hath allowell but one Wife to one Man.  
Observe. 4 GOds Act in Creating but one Man, and One Woman, and His Law given Adam thereupon, that those two should be one flesh, as they had been One, our Saviour allegeth, Matth. 19.4. Proposeth as a Law binding all Adam's Posterity, and therefore not to be dispensed with, by Moses, much more doth it make void all arguments taken up from the acts, though of the Patriarches themselves, whose Polygamies are rather not reproved, then allowed; much less set before us for Precedents for imitation, but may be justly conceived to be recorded amongst their blemishes: the success whereof turned, either to their vexation, as the Contentions between Leab and Rachel did to Jacob; or became their snares, as solomon's many Wives did unto him; or were a Judgement and Plague unto them, as David's Concubines, when they were defiled by his Son Absolom. Indeed single matches are the best means of preserving love between the married Persons, and their Posterity, Chastity, Order and Government in the Family: all which cannot but be much hazarded if not quite overthrown by Polygamy, as is manifest both by Reason, and Experience.  
God had now made the Woman, and that too, to be an help to the man; but all this while, Adam had no interest in her, till God had brought Her to Him, and bestowed Her on Him, as his Wife; Whence,   

5. Observe. Though all things be made for Man, yet he can have no interest in any thing Until God Himself bestow it on him.  
Observe. 5 HE had no right to the Lordship over the Creatures, till God had put them under his feet, nor to dwell in Paradise, till God gave him the possession of it, nor to eat of the Trees therein, till God gave him leave to do it: Yea, when God hath put men's estates into their hands, yet our Saviour directs us to beg our allowance out of them from God, for the portion of every day. 1. Because all that we have or Use is Gods, who only Sends them to us for our use, reserving the Propriety of all to himself; 2. That we may use all according to his Direction, and not according to our own Lusts. 3. That we may upon the better grounds expect his blessing upon that which we use, without which it cannot profit us.  
Let every man than be careful to get a Grant from God, of all that he hath, of the Land that he possesseth of the House that he dwells in, of the  that he wears, of the Food that he eats; First, that he may enjoy it by a Just Civil Title, by Honest Labour, Lawful Purchase, or Just Inheritance. Secondly, Let him withal gain a Religious Title; getting an interest therein, by God's Promise, which is limited, 1. to all that are in Christ, who is Lord not only of the World, but of his Church too, of which we are Members. 3. Let us get all that we make use of daily out of God's Hand, begging it by prayer, and walking before him in an holy Course of Obedience, using the Creatures for no other end but to enable us thereunto.  
God's bringing the Woman to Adam, and bestowing her upon him, to be his Wife, and thereby declaring himself to be the Author of that Marriage; Warrants us to,   

6. Observe, Every Child of God must desire to receive his Wife from God's Hand.  
Observe. 6 GOd indeed claims the power of match making to himself, in a more special manner than he doth the ordering of any other affairs of men, Prov. 19.14. Not only because he is the Common Parent, and therefore aught to have the greatest hand in bestowing his own Children; but besides it is he that must give the Portion, which is not so much the Dowry given by the Parents (although that also be little worth, unless his blessing be added to it) as the Abilities, by which the married persons are made fit helpers one to another; Yea, it is he that must build the House by blessing their Labours, and giving them the fruits of their bodies. Lastly, because the Children that are born to their Parents must be his, the end of marriage being, that He, and not only the Parents, might have an holy Seed, Mal. 2.15.  
Let every good man than Labour to seek his Wife at God's Hand; 1. By making choice of such a Derson, as is of his Family, with whom he may converse as an Heir with him of the Grace of Life. 2. Labouring to gain her by warrantable Ways, Prayer, Advice, and Mediation of Godly Friends, Holy Conferences, and Godly propositions, not by carnal allurements, deceitfulness, enticements, or violent importunities. 3. And aiming at a right end therein, rather our Increase in piety, and the Propagation of an Holy Seed, than the advancing ourselves in our outward estates: Remembering 1. that God only (who looks not as Man on the outward appearance, but seethe the heart) is only able to direct us in our choice. 2. That it lays upon us a strong engagement, to make an holy use of marriage, when we thus lay the foundation of it in his Fear. 3. That it sweetens all the crosses, which we may meet with, in a married life; being assured, that if they fall upon us by his Hand, they shall by him be so sanctified unto us, that they as all things else, shall work together to our good.    

VERSE 23.  
ANd Adam said] Rejoicing in this fit help which God had prepared for him, both Approving Gods Work every way and Consenting to the Tender that God made unto him, of taking the Woman for his Wife. These are the first words of Adam which are recorded in Scripture, as it may seem, not only to signify Adam's consent to the match, without which it could have been no marriage; but besides to set before us, both the regular Motions of his mind, in the state of his Innocency consenting to, and approving all the ways of God in all things, and yielding ready obedience to his Will, till Satan perverting his heart, drew him into a discontented humour, to murmur against that God, in whose Mercy and Goodness, he here rejoiceth; And to complain particularly of the Woman, as a snare laid for him by God, which he here embraceth as an helper prepared for him, and bestowed on him by God out of his favour and Love.  
This is Now] Or, as the Hebrew hath it, At this once; So that Adam seems to rejoice in two respects, the One that he had now met with that comfort, of a Mate fit for his Society, which he had sought amongst the rest of the Creatures in vain, and then [Now] implies as much as [At last] The other, that it was suddenly offered unto him besides his expectation; or [At Once] as that word also signifies.  
Bone of my Bone, and Flesh of my Flesh] This questionless Adam knew by special revelation from God, who acquainted him with as much of this work of his (as he had likewise done with the rest of his works) that it might be a means of working his heart to a cheerful consent, to that which God had tendered to him, and to a loving embracing of his Wife, which God had provided for him,  
These words of Adam, do not only point at the Woman's Original, that she was taken out of Adam's body; but farther manifest, how Adam esteemed her, and, accounting her as part of himself, accordingly embraced her in his affection, which is the band of Matrimonial conjunction, as is more fully expressed in the Law of Marriage, Ver. 24. So that the words imply a full consent of Adam to the March tendered unto him by God.  
She shall be called Ishah] Of Ish; which signifies a man, so that it is (if our Language would bear it) 
* Or, She-man.  Manness. Some Observe, that since Adam derives not this name from [Adam] the name given by God to himself, from the red Earth, of which he was made, and is in common speech, often used to signify a man of low degree: But from [Ish] which usually signifies a man of Spirit or Courage (as having assinity with the word [Esh] which signifies [Fire] or a Noble man; by this name seems to imply, that the Woman should be a Noble and strong Helper unto him, full of Life and Spirit: Or, that in giving this name he aims at the difference of her Original, and his own. He was Adam, because he was taken immediately out of the Earth; and she was 〈◊〉, as not taken out of the Earth, but out of [Is] the body of ma● already framed.  
Now in that Adam rejoyceth in, and taketh notice in a way of thankfulness, of this favour of God towards him, in Creating such an Helper, as long as his heart stood upright; we may take him for a precedent for Imitation; And may,  

1. Observe, God's Blessings ought to be Entertained and Embraced by us, with an holy Rejoicing, and Thankfulness.  
Observe. 1 GOd Himself requires this Duty of his people, Deut. 26.11. and David prays for Blessings for that very End, Psal. 14.7. that his people might rejoice. This Sarah practiseth; Gen. 21.6. Leah, Gen. 29.35. and Hannah, 1 Sam. 2.1. when God blessed them in giving them Children; but especially the Blessed Virgin, when God honoured her so far, as to make her the Mother of Christ.  
This Rejoicing must be, 1. In God, and not in ourselves; not so much that it is well with us, as that God's Honour, in his Mercy and Truth, is manifested, and advanced thereby.  
2. And performed with fear and trembling, Psal. 2.11. and infinite abasement of ourselves before him, upon the apprehension of our own unworthiness, of so great favours, after David's example, 2 Sam. 7.18.  
And, 3. may be publicly testified, when God's favours are Eminent and Public, and especially when the Church is any way concerned in them: whence David, being a Public person, promiseth a public 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 hid from Adam's eyes, the manner of the Woman's 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 God's Ways and Works, at concerns us, for the directing, and quickening of us unto our Duties.  
Observe. 2 AS, 1. That they are the works of his own hand, Psal. 64.9. 2. And those wrought in Righteousness, 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 ways known unto us; As he acquaints Abraham with that fearful Judgement, 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 inquire 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 God's Honour the more, by that knowledge of them, which he shall reveal unto us.  
When Adam embraceth the woman as Bone of his Bone, etc. 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.  
Observe. 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 Mother's kindred: Or more Particular, to marry such a person, which were sit rather to be a direction by way of advice, than a peremptory command. Thus Hagar took a wife for Ishmael, 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 stolen by fraud, and false informations; nor purchased by rewards, and expectations of outward advancements, or other carnal allurement; not forced by Terror, or Importunity; but grounded upon an Evident manifestation of the Piety, and Fitness of the persons approved, by those whose counsels they ought to embrace. And upon the observation of God's providence directing the Choice, 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 Woman's 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 expressly mentioned. Secondly, what she was in Nature, even Man every way, distinguished only in Sex, which may be probably employed 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.  
Observe. 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 weakness and daily decay of them, to show us our Mortality. In our Souls, 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 publicly, to inform us both of God's Will, and of our own Duty; Which 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 woman's 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 Adam's 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 Husband's body, etc. 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 Wives 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. What 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 employed 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 joined them together no man should put them asunder, Matth. 19.5.6. This is the main ground indeed, upon which Adam embraceth her, not only in respect of her Original, but of God's Decree, that she should be his Wife, which be embraceth as a rule to himself, and proclaims as a Law to his Posterity for succeeding times.  
Shall a man leave] That is, be divided from, in Habitation, and daily conversation, and in Care and Labours for his Service and Estate; But not in Love, and Dutiful affection, or in such services or assistance, as upon intervenient and emergent Occasions, his Parents might require at his hand, which as well Married as Single Persons, even by the Law of Nature, are to perform unto them for ever.  
His Fathen and Mother] Who in respect of Nature are nearest unto him, and of whom he came, and whom he ought otherwise by Gods own Ordinance to serve; much more all others, though nearer to him in Consanguinity than his Wife.  
And shall cleave] This phrase both the Septuagint, and after them our Saviour, Matth. 10.7. express by a term that signifies to Glue together, which is the firmest means that men can use, to join things together. This is done by the Ordinance and Law of God, sodering the two married persons into One; and enjoins not only a firm and constant adherence of the man to his Wife in affection (upon which in all well ordered minds it so far prevails, upon the ground of this Ordinance, that one feels his heart Leaning unto and Rejoicing in his Own Wife, and that merely because she is his Wife: So that with that kind of ●ove he can affect no other, though more desirable in respect of her Person, or Parts, and Usefulnesse for service) but withal imports Cohabitation, Mutual service, and firm Association in all cares, and endeavours for the advancing of the Common good of themselves and the Family, and Particularly Matrimonial Conjunction for Propagation.  
Unto his Wife] Unto his Ishah, saith the Holy Ghost, retaining the same Name, which Adam gave unto the Woman before, as best expressing the Relation of a Wife to an Husband, from whom she differs only in Sex, And unto her Alone, as the Law of Marriage requires, Hos. 3.3. So that all Polygamy is here forbidden, as well as all Adultery in the former phrase.  
And they shall be One flesh] Into one flesh (saith the Original) Significantly) not only in account, as Legally a Man and his Wife are reputed as one person; nor only one flesh by Matrimonial Conjunction (to which the Apostleapplies this phrase, 1 Cor. 6.16.) Nor only one flesh in their issue, in which the substance of both Parents concurs to make up the same body of the Child. But much mere one flesh by a nearer and more unseparable union, which (during the dives of the married persons) is as impossible to be dissolved as 〈◊〉 the flesh from the body, or one member from another, whereby being so nearly joined together, they should be animated and governed so by one Spirit, as if they were members of the same body, labouring indeed in divers employments, but by the same direction with the same affection, and with reverence to the same end. So that this phrase doth not only include Die●●rce, (as the two former do Polygamy and Adultery;) but besides, all dividing in Affection or any other way.  
It is questioned, whether those words, which contain the Law of Marriage be the. Words of God or of Moses, or of Adam. They that take them ●o be uttered by God, ground themselves upon our Saviour's Affirmation, Matth. 1●. 1. That God spoke them, it cannot be denied: but whether he spoke them Himself, or delivered them by the Pen of Moses, or uttered them by the voice of Adam (which see ●s most probable) the difference is not great; For, howsoever, we may,  

1. Observe, Marriage of Man and Woman it an Ordinance of God Himself.  
Observe. 2 ANd is therefore called the Covenant of God, Prov. 2.17. By which he is said to join the marnied persons together, Matth. 19.6. Of which Conjunction especially the Apostle speaks, when he warns every Man to walk as God hath called him, 1 Cor. 7.17. Neither in reason can it be otherwise; Seeing 1. we are Gods and not our own; And therefore none of us having power over his own person, can be disposed of otherwise then he directs, 1 Cor. 6.19, 20. 2. We bring forth Children unto God, Mal. 2.15. Which He therefore calls his Own, Ezech. 16.21. as born unto him, ver. 20. yea, the fruit of the womb is his reward, Psal. 127.3. And therefore in all reason it is fit he should bestow that which he only gives. Lastly, it is most fit, that as he Created Man at first, so he only should give direction for the Propagation of Mankind afterwards, in all times succeeding, by his Law, as he propagates all other Creatures by a Law planted in their natures.  
Let all men esteem honourably of Marriage, for the Author, Heb. 13.4. Enter into it Roverendly, use it Holily, and hold that Covenant inviolably, each party walking with God in the place wherein he hath set them, the Husband ruling in God's Fear, and by his Authority; and the refore according to his Will: and the Wife obeying and fearing the Lord in her Husband's person: And both depending on and expesting his Blessing, who will not fail to sanctify and bless unto us what Himself 〈…〉 dained.  
That he may cleave unto his Wife, the Husband is not only permitted, but Directed to leave his Parents; for the Holy Ghost seith not, a man May, but a man Shall leave his Father and Mother, which words imply a 〈◊〉 or direction. So that we may hence.   

2. Observe, Married Person●●●●st be wholly and entirely one to another.  
Observe. 2 ACcording to the form of that stipulation mentioned, Hos. 3.3. which extends unto all Conjugal duties only. One may love other friends, but only his Wise with a Conjugal. Love and Affection, Rejoicing in her alone, Prov. 5.18, 19 dwelling with her, as an inseparable companion, advising and jointly labouring with her for Upholding and Governing of the Family, 1 Cor. 7.3. and the like, in those the married persons must be wholly one to another. But so, that they also, as well as others, must still hold themselves obliged to those General Duties of Love, due Reverence, and Service, unto all other persons, according to their several Relations.  
Let this mind us of our Spiritual condition, and obligation thereby, unto Christ our husband, to be entirely to him, and to none other; to which use both the Prophets and Apostles apply this Law of Marriage in sundry places, shadowing out our Spiritual, and consequently more Inward, and Nearer Union between Christ and us, under this holy Ordinance, especially St. Paul, Eph. 5.32.  
Forsalcing of Father and Mother, is not that which is required in itself, but in relation to a man's adhering and cleaving to his Wise, which is the main duty required. Whence,   

3. Observe, Married persons are not only to restrain themselves from all others, but besides to adhere and cleave firmly one to another.  
Observe. 3 THis Duty especially takes in the Inward Affection of the Soul, in which their two persons ought to be so united, as if they were members of the same body conversing continually one with another, which the Apostle terms dwelling, 1 Pet. 3.7. Delighting and rejoicing in one another in an holy and hearty manner, Prov. 5.18, 19 Trusting mutually one in another, Prov. 31.11. and close cleaving together in all their endeavours and cares for the building up of the house in the Education of the children, governing the Servants, and ordering of the Affairs of the Family to the best advantage for their mutual comfort.    

VERSE 25.  
ANd they were both naked] Without any covering on their bodies, whereof they had no need, either to hid any uncomely part, (seeing the Image of God appearing even in the bodies of our first Parents in some measure, graced and beautified every part of them) or to keep off the injury of the , wherewith, by reason of the firmness of their Constitutions, and the perfect temper of the air, they could not be annoyed; seeing the distempers of Heat and Cold, etc. occasioned both by the weakness of our bodies, and by the indisposition of the Air, are (as many other evils which we suffer by the Creature) the Confequents and Effects of Sin.  
And were not ashamed] As they had no cause, when as yet they had not sinned, or found any inordinate motions stirring in their minds. For, Shame arising from a fear of blame, or disreputation for some uncomely thing discovered in him that is ashamed, whereof he is conscious, there could be no shame unto a man but by some inordinate motion of the thoughts within, seeing God made nothing uncomely in itself, or in the use of it, and therefore could not be uncomely but by abuse. So then, those parts of the body whereof we are now ashamed, become shameful, if not by the remembrance of sin, which we are defiled withal in our propagation from our Parents, yet certainly by the fear of sinful thoughts, or inordinate motions apt to be stirred up by the beholding of those objects: from which our first Parents in this state of Innocency were free. It was therefore no defect in Adam and Eve (seeing shamefastness is not properly any virtue, but only a Commendable passion; nor that neither, but where there is just cause of shame) so that by consequent the want of shame in Adam and Eve manifests their Perfection, that they had in them nothing shameful, and not any defect at all.  
This Circumstance we may conceive to be added by the Holy Ghost, partly, to discover more fully the Perfect and Blessed estate of our first Parents, who were so comely, that they needed no ornament, being glorious by that beauty which God had put upon them, and so strong by the perfect constitution of their bodies, that they needed no defence: And partly, to make it evident by what means their Glory was turned into shame, and their Strength into Weakness, namely, by their Rebellion against God through the Suggestion and subtlety of Satan. Whence;  

1. Observe, Nakedness of man's body was Glorious and Safe, until Sin ma●● it Shameful and Dangerous.  
GLorious, because it presented unto us the Bounty wherewith God had adorned man, which a garment hides from our eyes, and instead thereof sets before us the borrowed Ornaments of Art taken from the Creatures: and Safe by the perfect temper of their bodies, not easily capable of any annoyance, and by the propitiousness of the Creatures, which Cherished but did not Hurt them. Therefore when man shall be restored to his full perfection, Nakedness shall be an Ornament to him, and the shadow of the Almighty his defence.  
They were not Ashamed, and thereby Witnessed their Own Glory and Perfection both Outward and Inward, having neither any Outward deformity in their Bodies, nor any Inordinate motion in their Minds that might cause them to blush. So that though they had in their view those parts from which we turn away, and at the sight whereof usually inordinate lusts kindle in our hearts; yet it wrought no such effect in their hearts, nor had any appearance of deformity to them at all. Whence,   

2. Observe, Inordinate Motions to evil thoughts arise not so much from Outward Objects or Occasions, as from the Corruption of the heart within.  
IT may be that some others, as well as Achan, faw the Wedge of Gold, and the Babylonish garment, but he only took them, because he coveted them. St. James tells us, that it is not God (nor consequently any thing Created by Him) but our Own Lusts within, that draw us away, and entice us, Jam. 1.14. And the Prophet tells Idolaters, it is a deceived heart that turns them aside, Isa. 44.20. And our Saviour discovers the Spring of all those Lusts that defile a man, to a rise out of his own heart, Mark 7.21. To speak properly, Outward Objects are rather the Fuel that nourisheth them, than the fire that kindles them.  
Let no man then complain, that when he is drawn away, he is tempted of God, but lay the blame upon his Own heart, when either Objects or any other Allurements draw him into any sin, which could work no effect that way, (as appears in the Temptations of our Saviour Christ) unless they found some matter within to work upon them, so that they may well be the Midwife, but can never be the Parent of any sin.  
To look back and consider the Scope of the Holy Ghost in this Relation of Man's Condition in his state of Innocency, we shall find therein described unto us,  
1. The large provision which God made for him, and freely bestowed upon him, for the needful support and comfort of his Life every way.  
2. The Rules and Laws which God gave him for the right ordering of his ways, in all services, both towards himself, and to wards the Creatures which he had put under his feet.  
The end of both we may conceive to be, to discover unto us Gods Abundant Goodness, and Perfect Righteousness, and Holiness, that we might learn to Love, Fear, and depend upon Him alone. Now concerning God's bounty to Man, the Spirit of God so represents it, that we cannot but behold it with wonderful admiration, set out at full in three respects, that it was, 1. Free every way. 2. Large above measure. 3. Sufficient to supply all man's necessities.  
1. That His bounty was Free, as proceeding merely out of his own Abundant Goodness, is evident in two things. First, that the Provisions that God ordained, not only for all the rest of the Creatures that were to do him service, but for himself especially, even that Garden of pleasures, which he assigned him for the place of his dwelling, were prepared before man had any being at all. Secondly, that they were bestowed without any kind of solicitation, or request: Even the woman which God created to be his helper, and the Comfort of his life, God foresaw in his wisdom that man had need of; and out of his mere love resolved to provide for him, before man himself found his own want of her, much more before he could bethink himself how he might procure that which he needed so much.  
2. The Largeness of God's 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 acknowledgement of his Sovereignty, and as a Remembrance to man of his duty; In the Investiture of man into his Sovereignty 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, than 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 than 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. Only there wanted a Wife, 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 rejoiceth in her: So that God ceased not, till he had furnished man every way, with all that his Heart could wish, or his needful Occasions required.  
Now for the Laws 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 merely branches of the law of Nature, are here omitted. We call them properly Laws 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 men's 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 Laws here recorded are only such as were added to the Law of Nature by Institution, which the rule of Equity doth not necessarily enforce of itself, without God's 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 dress it, was merely by God's 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 man's Rule, and that his Obedience and Faith should be professed and showed 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 joined 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 Laws, 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 mere Will of God, are notwithstanding so Equal, and Good every way, that being once made known, natural reason itself cannot but approve them; and consequently the Righteousness, Holiness, and Goodness of God appears more clearly in them, than in those Laws that being branches of the Law of Nature are in a sort more Necessary; seeing nothing discovers the man more evidently, than 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 Righteousness of God in giving these Laws, because they are so recorded, that the Equity of them is withal 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 equal, it is recorded withal, 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 Holiness of these Laws 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 men's hearts to an holy delight in God, and enjoying an holy Communion with him. Man's labour, tending to the exercising of Love and Mercy towards the Creatures, and Marriage to further mutual edification in Piety, and Godliness, and the propagation of an holy seed, as it is plainly expressed, Mal. 2.15.  
3. The Goodness of these Laws to Man is as Evident as all the rest. What can be imagined more Comfortable to man, than the refreshing both of his Body and Mind, by ceasing from his labour, and enjoying an holy Communion with God in his Ordinances, in the Religious observation of the Sabbath day? more Necessary and Useful to the supporting of his heart by Faith, by the help of that Sacramental Tree of Life? and minding him of his Duty of Obedience by the Interdicted fruit, whereby he might continually be stirred up to those holy Duties, by Outward Sensible Objects, set always before him, even in his ordinary and daily employments? What more profitable to him then to labour for his own food? What more Comfortable and Necessary to him then Marriage, affording so many fit helps unto him for the Support and Comfort of his Life?  
In General, We cannot otherwise conceive, but that the recording of all God's Laws given to man, as well as all his Works both of Creation, and Administration of the Creatures, aim at the main end wherefore all things were made, and man especially endued with Wisdom and Understanding, that he might take notice of, and be a witness of the All-sufficiency, and Eminent Perfections of God, and the Baseness and Emptiness of the Creatures, yea, even of Man himself the most Excellent of all his Visible Works.  
We may therefore observe in this Record of Moses, of the Laws given to Man, not only both the Goodness, Equity, and Holiness of God, together with his Absolute Sovereignty, and Authority, in prescribing, and giving Rules to man merely according to his own Will, bestowing on him, and detaining from him what he pleased, and appointing him to be where he appointed, and to do what he Commanded; but withal, the whole Relation lays before us the Vanity, Subjection, and Emptiness of all the Creatures, and man especially; that God might be honoured alone, and all things else abased before Him.  
Wherefore we must observe, That as all other Creatures, so Man himself was nothing at the first, and after that a piece of base dead earth, till God breathed the breath of Life into him; which he is directed to acknowledge, in the remembrance of his Creation, in observing the Sabbath, and Eating of the Tree of Life, testifying his dependence on God for his life both present and future. 2. His Subjection unto God's Will, by which he was wholly to be guided, was manifested in his Abstinence from the Tree of knowledge of good and evil, merely upon God's Command; implying, that he had no power to order his own ways, no not in the smallest things, wherein he was to guide himself only by that rule which God laid before him. 3. His Weakness and Vanity was in a lively manner represented to him, in making use even of the basest Creatures for the supporting of his Life, which he had also by God's allowance; And in his finding of the uncomfortableness of his life, by the want of a fit Companion, till God Created the Woman, and gave her unto him; so that he had nothing of his own but what was freely bestowed on him by God Himself. So that the advancing of God's Honour, and Self-denial, we may discover to be the main end of giving man these laws, as well as they are of all the rest of God's Works.  
Now seeing man was confined unto this present world but only for a time, as being at present in some sort shut out from the immediate fruition of God, who communicated himself unto him most by the Creatures, and by second means, so that man, in his most perfect Condition in this world, remained in a state of Baseness, in comparison of that Glory which he was to enjoy at full, after the end of this time of his pilgrimage; We may observe, both in the course of God's providence, and especially in the Laws which he gave the man, that God so ordered all things, that man might be sensible of his present mean condition, represented to him so many ways, and thereby have his thoughts raised up to the Expectation and Longing after that more glorious estate, which was to come, sealed unto him in the Sacrament of the Tree of Life, and shadowed out in some sort in the enjoying of God in his Ordinances, and sequestering himself from the world, in the observation of the holy rest of the Sabbath.  
In effect, the Scope of this and the former Chapter are in a manner all one; as we may easily observe by that which hath been spoken already, namely, the Advancement of God alone, with the Abasement of all the Creatures before him: which God hath appointed to be our chief study in this Life, as it shall be our greatest happiness to discover and rejoice in it fully, in the Life to come.  
FINIS.      

CHAP. III.  

THe Holy Ghost having in the precedent Chapter described unto us the state of man in his Innocency, in the History in this Chapter following, lays before us his Fall, with the Causes, Order, Manner and Consequents thereof; wherein his main scope is so manifest to the world; That God made man upright, but that he sought out many inventions, Eccles. 7.29. that is, to clear God of having any hand in man's sin, and of the misery which came upon him thereby; discovering the cause of both to be Satan's malice, and man's own folly, and consequently acquitting God of all the evil that came upon man, saving the execution of his justice upon him, according to his deserts, and that too tempered with infinite mercy, as we shall see. To make this evident, we have the whole History laid before us, with all the circumstances thereof.  
1. The Instruments and Agents in this sad Tragedy, the Serpent employed to beguile the Woman, and the Woman to deceive the Man.  
2. The persons tempted, the first Man and Woman, with the order; First, the Woman, and by her the Man.  
3. The baits, both inward and outward, with the Art used in tempering and presenting them.  
4. The success, steps and degrees of the temptation, and the effects that it took in drawing our first Parents to Apostasy.  
5. The Consequents of their Fall, with the execution of God's Justice on all the Delinquents, according to the quality of their offences.  
The precise point of time of the acting of this tragedy, the Holy Ghost having passed over in silence, is not easily found out by conjecture. Only seeing our Saviour tells us, John 8 44. That Satan was a Murderer from the beginning; and we know by woeful experience his diligence and activity in mischief, we may assure ourselves, that he was dealing with our first Parents betimes; partly, that he might take the advantage to shake them, before the habits of Grace were by exercise settled and confirmed in them; and partly, that by poisoning the fountain of mankind, before any streams issued from it, he might the more easily and certainly corrupt the whole mass of the nature of man. The place where this assault was given, though it be not expressly set down; notwithstanding seeing we find the wowan alured by the view of the fruit forbidden, and to fall to the eating of it, assoon as she had consented to the sin, we may upon good ground conclude, that the place was not only Paradise, but the very midst of Paradise, where it is most likely the Tree of the knowledge of good and evil stood not far from the Tree of Life. The devil (as it may be guessed) forbearing to press the temptation, till it might be strengthened by the view of that pleasant fruit, to the eating whereof he intended to allure our first Parents. The rather, because all his hope of prevailing stood in the suddenness of the assault, by which the woman being surprised unawares, and at an instant, overlaid with all the Art and Power which Satan could use, before she could recollect herself, might be overtaken and conquered, unto which how much the view of that pleasant object conduced, appears by the ensuing Narration.  
Verse 1. Now] or, But, as some others render it; for although that particle (Va) very frequently signifies And; yet in this place it seems rather to be, if not an Adversitive, yet at least a Discretive, than a Conjunctive particle, (as it is also taken in the first verse of the former Chapter,) As if Moses had said, Thus we see how God had every way manifested his Goodness and Bounty towards man, not ceasing to heap upon him blessings upon blessings, till he had made him perfectly happy: And thus man continued in a blessed condition, till he was perverted by Satan, to his own destruction: But how he fell away from God, to the utter ruin of himself and his posterity, unless the Lord, out of his abundant mercy and compassion had restored him again, will appear in the ensuing Narration. Thus when the Holy Ghost had represented God, acting his part, in Holiness, Mercy and Truth, he brings in the Devil on the Stage, walking contrary to God, in a course of malice, subtlety and falsehood, to overthrow and pervert the order of all that God had made.  
The Serpent] The Hebrew name, (coming from a word which signifies to observe subtly or wittily) might be applied indifferently, either to the beast itself, or to Satan that spoke by it: But the comparing of the Serpent with other beasts of the field in this place, and the kind of the curse which was laid upon him afterwards, discover him to be a true Serpent indeed; of which creature why the Devil made choice above the rest we shall see anon. For the present, it may justly be enquired, why Moses names only the Serpent, and makes no mention of the Devil at all, who was the principal Agent, and made use of the Serpent only as the Instrument in this design. The reason hereof we may guess to be twofold.  
First, because there had been hitherto no mention made of the Creation of those invisible spirits, or of their Fall, (the intention of Moses being (as it seems) to relate only the History of the Visible World) the name of the Devil is not mentioned here, because nothing had been spoken of him before: and the rather, because though he be not named, yet he must necessarily be supposed to be the Author of this whole Discourse, between the Serpent and the Woman, which could not possibly be framed by an irrational creature. And seeing Satan is called in other places, (as namely, Rev. 12.15. and 20.2.) by the name of a Serpent, we may in this place, under that name Serpent, understand both the Beast and the Devil, who used him as his Instrument, seeing both are called in Scripture by the same name.  
Secondly, Moses his intention being principally to clear God of having any hand in Adam's sin, thinks it fittest to lay before us only the visible passages of the temptation, as namely what was uttered, and by whom, (as being most manifest in themselves, and consequently the strongest evidences for the clearing of that truth) leaving the secret passages, which could not so easily be discovered by sense, to our guess; as the invisible Author of the temptation, the motions of the woman's heart against God, and the several thoughts which affected her mind, which, being not subject to outward observation, might be easily affirmed, but hardly proved.  
More subtle] The Serpents subtlety is mentioned elsewhere, both in Scripture, and in other Authors, which some conceive might have been greater before Adam's fall, then now it is, supposing that besides the general decay which came upon all creatures thereby, God might justly take away, or at least impair the natural abilities of this creature above the rest, being employed by Satan for man's destruction. But suppose the Serpent's subtlety to be never so great, yet seeing it could not be a reasoning or discoursing subtlety, which way could Satan make use of that for the persuading of a reasonable creature? If there were any Author of such an opinion, or if the word in the Original did any way favour it, a man might probably guess, that the Serpent's subtlety here mentioned, was only his aptness to slide and convey himself closely into Paradise, unespied of Adam or his wife, till a fit opportunity presented itself to give the onset; for we call them subtle men, who walk secretly and unseen in all their ways. But that we leave unto the Readers consideration, rather proposing this as a guess, then prescribing it to be embraced as a certain truth.  
And he said] That is, Satan by him (if under the name, Serpent, we understand both the Agent and the Instrument) seeing it is out of question, that the Devil framed both the voice and the discourse, as God did afterwards when he spoke to Balaam by his Ass. Notwithstanding the voice is ascribed to the Serpent, because no other Author of it appeared to the woman. But why doth the Devil make use of a creatures voice, when he might have suggested all that the Serpent speaks without a voice, (as he did to David, 1 Chron. 21.1. and doth ordinarily to God's children, as well as to wicked men) and by that means hath been less discovered? Whatsoever Satan's policy was therein, we may probably conceive, that God purposely overruled him in his way, to the end, that the whole course of the temptation being carried on openly, and made subject to sense, it might be made manifest to the world, that this suggestion came neither from God, nor from any evil disposition of mind that God created in man, but only from the malice and subtlety of Satan, who having fallen away from God himself, desired to draw in man to be a party with him in his rebellion; partly, out of envy against God, and partly, out of malice to man. Withal it cannot be denied, but that the weakness of so contemptible an instrument, must needs discover man's infirmity, who was mastered by so base an enemy, and withal aggravate his sin, in obeying the voice, and believing the word, of one of the meanest of his own vassals, against the peremptory Command, and faithful Promise of his own Lord.  
To the woman] Alone, as it is most probable, that he might the more easily prevail against her, whereas two might have withstood him, Eccl. 4.12. And to the woman rather than to the man, as conceiving her to be the weaker vessel. Now if besides, we should imagine (as some do) that this Interdiction of the tree of the knowledge of good and evil, was delivered by God himself only to Adam, and by him to the woman, than had Satan yet another advantage against the woman, in gainsaying that which she had received only upon her husband's report, and not immediately from Gods own mouth. But it seems more probable, that the Interdiction was delivered unto them both by God himself.  
Yea] Or, is it true indeed; or, is it possible? so that it may be a speech, either of doubting, or of indignation, or of admiration, tempting the woman to question, either the truth, or at least, the equity of that Interdiction. Withal, that expression seems to have relation to some precedent Conference that had passed between the Serpent and Woman, not mentioned in this History, wherein Moses contenting himself only with the discovery of the point of that fiery dart, which wounded our first Parents to death, omits both the entrance into, and other passages that passed between the Woman and the Serpent before the temptation.  
Hath God said] It is not without some special aim, that Satan questions, whether this Interdiction were given by God or no. Seeming to imply from the very Name of God, either the improbability, that God, so good and kind in himself, as having planted this pleasant Garden of purpose for man, and bestowed it freely on him, should deny him the use of any fruit therein: Or (if it were true that he had so done) the indignity, that God should deal so unkindly with man, as to plant trees of purpose to anger him, that he might have that continually in his eye, which he might not enjoy: yea, and so far to envy man's good, as to deny him the use of the fruit, which only had the virtue to make him truly happy, and which he might as easily have given him as he had made it: And beyond this, to deal so deceitfully with him, as to make show of giving him much when in the mean time he had denied him that fruit, by which only he might receive that true good which was proper to a man to make him wise, as he tells him afterwards, and that also wittingly, as well knowing the great virtue of that fruit to that end.  
Ye shall not eat of every tree of the Garden] Every, is a word of ambiguous signification, and may indifferently denote, either One, or Some, or All the trees, so that we may understand them thus, Is any tree forbidden you? Or thus, are there some trees denied unto you? Or thus, is every, that is, are all trees of the Garden withheld from you? Thus gins Satan to treat warily and cunningly with the Woman, discovering neither his malice against God, nor his mischievous intention to man, at the first, but keeps himself aloof off. In the first place, not so much affirming as enquiring; and next, proposing the terms of this enquiry so ambiguously, that if he were challenged for dealing maliciously with God, in questioning why he had forbidden man the eating of some or of all the trees, whereas he had forbidden but one, he might answer; that by every tree he meant no more, but any one tree, and yet the expression might be such, as might point either at more, or at all, that thereby Satan might further his end the better, in amplifying the restraint as much as might be, as if God had withheld much, or in effect All, from man, that so the woman's spirit might rise the more against it, as if that which God had granted were inconsiderable, in comparison of that which was withheld.  
Verse 2. And the woman said] That she feared not the Serpent we need not wonder, seeing there was at that present no enmity amongst the creatures, and therefore there could be no cause of fear, where was no appearance of danger. But seeing the woman knew, that the Serpent could not be the Author, either of the voice or discourse, how is it that she suspects not some fraud? for that this could not be the voice of God must needs be evident unto her, because the whole scope and frame of the discourse discovers the contrary. The Serpent's voice she must needs conclude it could not be, because she being created perfect in wisdom like her husband, must needs understand, at least so much of the creatures, as to know that beasts of themselves were not capable of speech or reason If she guessed it to be Satan, and knew him to be an enemy; why doth she hazard herself upon a manifest danger, to entertain conference with one that hated her? If she knew nothing of him or his disposition, how is it that she opens herself so freely to a person unknown? The woman certainly discovers some unadvisedness, in entertaining conference with the Serpent, in matters of so great importance, in so familiar a manner.  
We eat of the Trees] The woman seems to be shaken, and to give ground at the first encounter, as we may probably guess; Partly, by Satan's bold reply to this answer of hers, wherein he chargeth God with falsehood in express terms, which, in all likelihood he durst not have done, if the woman's own words had not given him some encouragement thereunto, considering how warily he speaks of God in his first question. Besides, we may discover it yet more apparently, in the very form of the answer itself in these particulars.  
First, when she mentions Gods grant unto them to eat of the trees of the Garden, there she passeth over God's Name, as if she had no great mind to take notice of his liberality, in bestowing on her so large a gift. But when she mentions the restraint, there she remembers his name expressly, as if she meant to take no more notice of God in his mercies, but only to quarrel at his restraint and interdiction.  
Secondly, when she recounts the grant of eating the rest of the fruits, she speaks of it coldly, and without affection. For whereas God gave man liberty to eat of all the trees of the Garden, and that freely and fully (as the expression in the Original (Eating thou mayest eat) implies) she leaves out both those clauses, and in a very sparing manner, only affirms, that they did eat of the trees, and adds no more. But when she comes to mention the restraint, that she lays down in the strictest terms that she can think on, which supposeth some rising of her spirit against it, if it be true, that men's expressions are any indications of the affections within, for that the Holy Ghost relates things partially, it were blasphemy to imagine. Wherefore, seeing she sleights the grant, and sets out the restraint in so full a manner in her words; we have reason to conclude, that she so thought both of the one and the other in her heart, as she represents them in her speeches, having a low esteem of God's large liberality, in the grant of eating of all the trees, and grudging at the interdiction from eating of that one. Besides we find, that upon Satan's reply to this answer, the woman turns wholly away unto the creature, which she could not do, unless she had first departed from God; which we may probably conceive is described, or at the least intimated in this verse.  
Which is in the midst of the Garden] By this answer it is evident, that this phrase (in the midst) cannot be taken largely; for (within) as it is in some other places of Scripture, (as namely, Gen. 41.48. that we render (in the Cities) is in the Original (in the midst) of the Cities) but more properly and distinctly, for the particular place in which that tree stood, seeing the woman by this expression distinguisheth it from the rest of the trees of the Garden. This Midst here mentioned, we must understand within a certain latitude, because the Tree of life is said in the former Chapter, verse 9 to be planted in the midst of the Garden, near unto which it seems this tree was placed, and was it which the woman meant in this place, because that only was the tree of which she was forbidden to eat.  
God hath said] Whether she answers the Devil to that particular that he points at in his question, whether she was sure that it was God that had forbidden the eating of that tree (so that it is as if she had said, yea, it is God himself that hath forbidden, not only the eating, but the very touching of that fruit) or whether she is moved to name God, not so much in satisfaction to Satan's question, as out of a distaste of his strict interdiction, it is not much material; Questionless, when she expressly mentions his name in the restraint, and passeth by it in the grant of all the rest of the trees in the Garden, she cannot but be conceived to discover some unkind thought of God, of whom she seems to take no notice at all in so free and large a grant, which if she had valued as she ought, she might, and in justice ought to have cleared God in this interdiction, acknowledging both the equity of God in interdicting the use of one tree, when he had so freely granted them all the rest, and her ready and willing submission thereunto, especially seeing also the whole Garden was of Gods own planting, and therefore it was free for him to grant or withhold what he pleased.  
Neither shall ye touch it] Of this clause we find no mention in the relation of the interdiction, recorded in the former Chapter, whether that clause was left out by God in the delivery of that Law, or by Moses in recording of it, it is uncertain. Howsoever, we may probably conceive, that if that clause was not expressed in giving the Law, yet the woman might conceive it to be implied: But admit she did, it was more than she needed to have added, in her answer to the devil's question, who inquires only of the restraint from eating, and not from touching or handling; so that she may justly be conceived, in this voluntary expressing of more than was demanded, to discover some discontent and propension, to grudge and complain of God's hard dealing with her and her husband.  
Lest ye die] Some add peradventure, and it is true, that that particle Pen, in the Original signifies sometimes only the likelihood or possibility of an uncertain Consequent. Take it how you will, it appears plainly, that the woman, expressing the curse in a phrase so much different, and so much weaker than that wherein God had delivered it, giveth great cause of suspicion, that she entertained not that sharp threatening of so heavy a judgement, with that fear and trembling of heart that she ought, seeing she could not but speak of it, as her heart was inwardly affected by it, and consequently discovereth the wavering of her heart, in not firmly believing that certain truth of God's judgement threatened in case of her transgression, of which she speaks so slightly and doubtfully; whereby she gives encouragement to Satan in his reply, to deny that flatly and peremptorily, which she believes so weakly; as being assured by one assault more, wholly to overthrow that which began to totter already.  
Verse 4. And the Serpent said] Watching more diligently to catch something from the woman's mouth, than ever Benhadad's Messengers did from Ahabs, 1 Kings 20.33. And perceiving that the woman began now to stagger and give ground, he renews his assault with the more violence, as we shall see by and by.  
Ye shall not surely die] The forcible form of speech used by God which the woman had omitted, Satan takes up, perhaps not without some derision; as if he had said, yea, I know you are threatened death; certain death, yea, death in the highest degree, if you will be such fools as to believe God. It must needs then be granted, that Satan relating the curse more exactly according to the form wherein it was delivered, than the woman had done, knew it well enough beforehand, as being questionless present when God denounced it at first: whereat we need not wonder, seeing we know how diligently he watcheth God in all his ways, and his children in all his dispensations towards them, as appears in the History of Job; which if Eve had well observed, she might have had just cause to suspect Satan's dealing with her in enquiring of her, that which he knew before hand as well as herself. And withal, it manifestly discovers Satan's impudence in contradicting that, which he knew God had uttered with his own mouth, and that to the woman herself, who had heard it as well as he. But he well knew that he could now speak no more than the woman was ready to believe. And besides, he takes the more liberty to deny that which God had affirmed, because no man had hitherto by trial had experience of the contrary by the execution of that curse which God had threatened: And therefore seeing there was no means to convince him of falsehood, he takes the more boldness to gain say that upon his word, which God had affirmed only upon his Word: Hoping that his Nay might prevail as much with so favourable a hearer, as Gods Yea could do, when there was no means to determine the point in difference, but the credit of the persons that affirmed and denied.  
Verse 5. But God doth know] Whatsoever he speaks or affirms to the contrary. This circumstance the devil urgeth with great probability (if the tree were believed to have any such virtue) that God who made the tree could not be ignorant of the nature of his own work; and enforceth with great advantage for the furthering of his main end, to take off man's heart from God, if it were assented unto as true, for then God must be charged 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 falsehood divers ways. First, in affirming that which he knew to be untrue. Next, in doing it in the delivery of his Law, whereas Laws, above all things, aught 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 scarecrow to deter him from seeking his own good. These horrible blasphemies against God, involved in this manner of Satan's contradicting his truth, we ought to observe the more heedfully, that we may accordingly proportion and value the heinousness of the sin of our first Parents, in assenting unto and believing them, that we may the more justify 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 sin; so Satan more strongly allures him to attempt it, by promising a speedy reward. Besides, by this means he endeavours to gain some credit to his words, because it would quickly be tried, whether he spoke 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 Satan's 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 express 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, dazzling the eyes of our first Parents so much, with the brightness of that glorious condition unto which he promiseth to advance them, that they oversaw and took no notice of that large measure of wisdom and knowledge, wherewith God had already enriched their minds 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 God's] 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 pattern of their happiness, wherein they should equal even God himself, and by this inflames their hearts and distempers them. It may be withal, that he conveys into the woman's mind some ground of hope of attaining to this glorious condition, seeing they saw a pattern 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 persuades the woman to believe) joined with much unthankfulness for that which she had received already at God's hand (the creating of him after Gods own Image, sovereignty 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 virtue of that tree, as appears in the very name which he had given it; The Promise itself 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 God's 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 concerns us to know the means, by which all those evils, under which all mankind labours unto this day, came first into the world, especially, seeing those Engines, wherewith Satan assaulted our first Parents, are the patterns 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 Devil's masterpiece, wherein it concerned him to make use of the depth of his policies, as having to encounter an adversary; First, made perfect in wisdom and holiness, and withal filled with God's 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 merely 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 discourtesy. Nay, against that God upon whom his happiness 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 success whereof depended the happiness or utter destruction of all mankind, the weakening of God's Kingdom, and the advancing and enlarging of the Kingdom 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 settled and confirmed in that state of Innocency and Holiness, wherein he then stood, having once discovered Satan's nature and scope, he had afterwards, in all probability been attempted in vain. It will therefore be of good use, to take in sunder this dangerous engine, and to consider the several parts of which it is composed, and the Art wherewith it is framed, and to that end to take notice of,  

1. The drift and scope which Satan chief aimed at in this assault.  
2. The cunning managing and applying of the means subordinate to that end.   

Of Satan's end and scope in this temptation.  
It cannot be questioned, but that Satan, being according to his name, an Hater both of God and man, aimed both at God's dishonour, and at man's overthrow, in this attempt of his, and well understanding that man's adherence unto God was the means both of his glorifying God (whose alsufficient goodness he sealed unto by faith, and whose absolute Sovereignty, Righteousness and Holiness he testified by his obedience to his Will) and of making himself happy by drawing from God All-sufficient, supplies of good both inward and outward, temporal and eternal. I say, it cannot be doubted, but that Satan's main endeavour was to take off and sever man's heart from God, and cutting in sunder those two bands of faith and obedience by which he adhered unto God, to draw him away to infidelity and rebellion against his own Lord and Master.  
In subordination to this end, the devils first task was to undermine, and overthrow the very foundations upon which faith and obedience are built, which are these two. First, a persuasion of God's All-sufficiency and love to man, both of them manifested by experience, in a great part, and farther made up in his gracious and faithful Promises. Secondly, the impression of the fear and terror of God's wrath and indignation, grounded upon the apprehension of his Holiness and Power, testified sufficiently by his threaten against the transgressors of his Law: Therefore we shall find, that in this temptation Satan lays his first battery against the persuasion of God's goodness and kindness to man, which he endeavours to discredit, and make man doubt of, by all the ways and means he can.  
The next attempt of Satan, is to take off from man the impression of God's fear, wrought upon his heart by the denunciation of that fearful curse, threatened in case of the transgression of God's Commandment: To lessen and take off the terror whereof, Satan opposeth and contradicts the truth of that Word, on the faithfulness whereof the terror of that curse depended, that so man might have no cause to cleave unto that God, that meant him no good, nor was likely to do him any harm.  
To set man lose from God was but one part of Satan's aim, but because, though he might fall off from God in a discontented humour; yet upon better advice, experience might show him, that it would be needful to close with God again, therefore to make an utter and perpetual divorce between God and man, the devil makes use here of the same policy, that he put afterwards into Jeroboams head, for the securing of the Kingdom of the ten tribes to himself and his posterity, which was to keep them from going up to Jerusalem, according to God's Ordinance, (which might in time unite them to the Kingdom of Judah again) and for that end to set up two calves in Dan and Bethel, so Satan in this place sets before man other gods to cleave unto, that when he was once lose from God, he might never entertain thoughts of returning to him again. For which cause he proposeth unto him; First, for his scope, the seeking of his own good, in stead of advancing God's honour. Secondly, dependence upon the creature, as the means of procuring that good unto himself, which he sought after, instead of resting and depending upon God alone, as the only fountain of all his happiness.  
Now because the lessening of God's credit with man, (by which both the opinion of his goodness, and the terror of his wrath might be weakened) was so necessary for the compassing of Satan's end, that except that were done, all his labour had been lost, in endeavouring to take off man's heart from cleaving unto God: And because the effects of God's kindness and love to man, were so evident that they could not be denied, therefore there was no way left to Satan, but to cast jealousies into man's mind of God's intentions, in all that he had done for him: and because there was no other way to hinder man's believing of that, which God had so expressly and directly threatened, but flatly to contradict and deny that God meant what he spoke, seeing the jealousies of God's intentions, both in his blessings bestowed, and in his judgement threatened, (must needs have all their force from the credit of him that presented them) we shall therefore find, that Satan makes use of all his Art to win credit to himself, in all his treaties with the woman, which if he could once effect, he saw an easy way to weaken the credit of God so far with man, that he should make no great Account thenceforth, either of his blessings, or of the threatening of his judgements.   

Of the means by which Satan endeavoured to move Eve, to question and doubt of God's love and kindness to man, manifested in so many real blessings bestowed on him.  
The first policy of Satan in this particular, was in making choice of that special blessing of Paradise, so lately bestowed, as yielding unto him the fairest colour of cavil against it. For against the Creation of man after God's image, the forming of the woman, and bestowing her on him for his help, and giving unto them both the Lordship over all the creatures, there could lie no colour of exception at all, because there was in none of those any reservation or restraint laid upon man. Only in Paradise there was the fruit of one tree reserved, from the eating whereof man was restrained, this was a fit occasion of raising a ground of jealousy, what might be the cause of that restraint, and what God might intent thereby.  
Secondly, Satan discovers the depth of his policy, in managing this cavil, raised against God upon this occasion to his best advantage. For, whereas it was so evident, that God had both planted Paradise, and bestowed it on man, and that the Garden was pleasantly seated, and richly furnished with all variety of the choicest fruits, that none of those particulars could be denied; these things being so manifest in themselves, the devil never questions, and yet when he could not deny so great a blessing, he labours to abase the worth and estimation of it in two respects.  
First, he insists upon the restraint, that God had bestowed this gift with a limitation, whereas true bounty is most commended in this, that it is every way free and entire, this is an exception that carries with it some show of truth, as we shall see hereafter.  
Secondly, beyond this, Satan abaseth this gift by way of comparison, pretending (most maliciously and falsely) that although God made show of giving much, yet in true estimation, all that he had given was of small value, in comparison of that which he had withheld. For, when he persuades the woman to eat of that fruit, although forbidden, for the singular virtue which it had to open the eyes, he must necessarily imply, that no other tree in the Garden had this virtue, but that a loan. Otherwise, the woman might have replied, that other fruits might have the same virtue, and consequently, that she had no reason to hazard herself upon God's displeasure by breaking his Commandment, when she might have the same benefit without any such danger another way; so that we must necessarily suppose, that when Satan affirms that this tree had that virtue, and that therefore she must not be deterred from eating of it, by God's interdiction, that he implies, that this tree which they were forbidden to eat had a virtue, that no other tree in Paradise had besides. And further, expressing what that virtue was, namely, that it would make one wise, and furnish him with such excellent knowledge, as would advance him near to the state of a God, he doth in effect imply, that the rest of the trees of the Garden, whereof God hath given man liberty to take, were but of vulgar and common use, little better than the food which he had allowed unto beasts, fit to sustain only the body, the base part of man, but this tree had a virtue, not only to sustain, but to enrich and adorn the soul, the more excellent part of man, and that also in the most eminent faculty thereof, by which he excelled all other creatures, Wisdom and Understanding. Other fruits might sustain men in the condition in which now they were, but this would raise them above the condition of a man, and make them in a sort matches with God himself. Wherefore seeing this tree was of such inestimable worth, and the rest of the fruits only of vulgar and base use, Satan leaves it to the woman to infer thereupon, that God's seeming bounty to man was of little worth, if his gifts were compared with that which he might have bestowed on him, if he had been so kind to man, as he pretended and made show to be. Now Satan in supposing this tree to have in it such an inestimable value, had this advantage, that in that which he affirmed, it was impossible for him to be disproved, if he were not believed, seeing there had never been any experiment made of it hitherto, as indeed there could not be, without breach of God's Commandment, which Satan laboured to draw man unto.  
Satan's third means, by which he labours to raise jealousies against God in the woman's mind, was in questioning his affection and intentions towards the man and woman, which he insinuates to Eve, she had just cause to doubt of, nay further, that she had great reason to suspect, that they were not sincere and upright towards her, what show soever was made to the contrary. Not only because God had given her only things of no great worth, in true estimation, but had detained from her that which was of true worth indeed, whereas true love imparts things of the greatest and highest value; but besides, in divers other respects.  
First, that God had not only withheld that fruit from man for the present, but under a fearful penalty debarred him the use of it for ever; now it was not probable, that if the fruit of that tree had not been of greater worth than the rest of the fruits of the Garden, that God would have threatened such a fearful judgement for transgressing in a trifle.  
Secondly, the virtue of this fruit was known unto God well enough, seeing he had made it, and therefore must needs know what virtue himself had given it. Consequently, it argued an ill affection and envious disposition towards man, to withhold from him a fruit that might have been so beneficial unto him, wittingly, and therefore of set purpose.  
Thirdly, this envy in God of man's good and happiness, was manifested so much the more in this, that if God had allowed man the eating of that fruit, which he had interdicted, himself had lost nothing by it; for although man had been advanced to an higher condition, yet God should have held his place, and continued a God still. Now for one to hinder another's good, in that wherein himself should sustain no prejudice, must needs argue an evil and envious disposition in that person.  
Lastly, Satan alleging that the fruit of this tree, and this only had power to open the eyes, and to make one wise, implies, that man being forbidden the use of it, was to be led on, and pass his days in ●gnorance and blindness, in a base condition unworthy of a man, who might (unless God's interdiction had hindered it) have been little less than a God. In raising those jealousies in man's mind against God, grounded upon his secret intentions, Satan had great advantage, it being impossible that he should be disproved, (seeing intentions are secret, and not easily discovered) and therefore was not without hope to be believed.   

Of the cunning insinuations, by which Satan endeavours to win credit and a good opinion of himself with the woman.  
To breed in the woman's mind a good opinion of himself, that these suggestions might make the deeper impression upon her heart, the devil so manageth his whole discourse with her, that she might conceive and be persuaded, that all the advice which he gives her, proceeded merely out of his love and good affection towards her and her husband, whereof he seems to give some taste divers ways.  
First, by tendering his advice freely and unrequested, which might seem to proceed out of more than an ordinary care and desire of man's good.  
Secondly, by expressing himself in such terms in the first question which he proposeth that may seem to proceed from some kind of indignation within at this restraint which God had laid upon man, as if he were much affected inwardly to see so excellent a creature kept under, and held in ignorance, as it were, in a kind of bondage, and (to man) the worst kind of bondage, and detained in a mean and low estate, being restrained from the only means that might advance him higher, and that merely to satisfy God's Will, who should lose nothing thereby.  
Thirdly, he seems to command his love to man by making show of much forwardness, by directing him to the best means, for the attaining to his own happiness by raising himself unto an higher condition, to become a match even unto God himself. Thus in laying our baits we usually make show of providing for those creatures, which we intent to ensnare and devour. Nay, he makes show of seeking man's good, even in that which God had denied him, so that he pretends to the woman to be a greater furtherer of man's happiness then God himself.  
Secondly, lest the woman might doubt whether the Serpent's pretended love were sincere and hearty, to make it appear, that this affection of his was real and cordial, (as it concerned him to do, if he meant to have his Counsel followed, seeing no man usually receives advice, or is persuaded by any person, of whose sincerity and true affection towards him he hath any cause to doubt) Satan first traduceth God himself, for dealing unfaithfully with man, and beguiling him by a false show of liberality, when in the mean time he withheld from him the only means which might make him truly happy, under a severe interdiction, and threatening the penalty of death if he meddled with it. Now commonly, either men are indeed, or at least desire to be thought free from those evils, which they charge upon other men. Again, we do not manifest the sincerity of our affection towards others, in any thing more than in our careful endeavours to prevent other men's impostures, who seek to beguile others, by discovering unto them the snares that are laid for them, or injuries that are done unto them, which good office the devil comes to perform unto the woman in this place.  
Secondly, to make yet the fairer show of the sincerity of his affection to man, the devil proposeth such a good unto the woman, as seems merely to have relation to her only, without any manner of respect unto himself, who gives the advice, for what advantage might the woman probably conceive that Satan might make unto himself, if the woman should be as God?  
Thirdly, to approve his sincerity yet the more in this particular, he chargeth God in effect with the contrary practice. For to say, that God interdicted to man the eating of the tree of the knowledge of good and evil, because it would make him as God, is in effect to say, that he withheld this tree from man for his own advantage, namely, that he might excel alone, and that none might share with him in his honour. So then, if God manifested his insincerity to man in denying and withholding from him that which might do him most good, then doth Satan approve the sincerity and uprightness of his heart towards man, in showing him the way to attain that happiness, without any respect at all to his own advantage.  
The third thing by which Satan labours to win credit to himself, is, by endeavouring to gain the reputation of wisdom, an ability absolutely necessary to any person that takes upon him to give advice to another: the opinion whereof prevails much with him that is advised, to give ear unto the counsel that is given him. Now it is no marvel, if Satan made show of wisdom and much knowledge, if we consider what a large measure of understanding is yet left in those damned spirits, even since their fall, though it be exceedingly impaired thereby. Now it could not but breed in the woman a great opinion of Satan's wisdom, and extraordinary knowledge, when she hears him speak of things altogether unknown to her, as namely of evil, of which she had never heard before, but much more when he comes to set out that hidden virtue of the tree, and that strange property which he affirmed it had to make one wise like a God: But above all this, when he seems to dive so subtly and deeply into God's secret counsels, and to discover so strangely his very thoughts and intentions, and to lay open all his secret drifts and policies, which Solomon affirms to be a mark of a man of great wisdom and prudence, Prov. 20.5.   

Of Satan's third practice, his endeavouring to take away from the woman the terror of the Curse threatened by God if she broke his Commandment.  
By abasing and lessening of the value of the gift which God had bestowed upon man, in planting for him, and bestowing freely on him that Garden of delights, and thereby weakening the opinion that she had conceived of God's love, so largely expressed in that great gift, it cannot be questioned but Satan had well nigh loosed the strongest band, by which her heart was knit unto God. There remained yet behind another cord, which might withhold her from a total Apostasy from him, namely, the terror of that fearful curse, which God had threatened to lay upon man, if he should transgress his Commandment, which the devil finding no means to lose and untie, makes no more ado, but cuts it quite in sunder. That God himself had denounced this curse, was so evident, that it could not be denied, Eve herself (as it is most probable) or at least her husband had heard it from his own mouth of the sense of the words there could be as little question, they were so plainly and perspicuously delivered, that they admitted no doubtful construction. As impossible it was to question God's Power to execute and inflict that curse which he had denounced: It must needs be granted, that he who had given life could much more easily take it away at his pleasure: wherefore there was no other way left unto Satan, but to affirm boldly, that God never intended to execute what he had threatened, but that he gave that terrible threatening only in policy for another end of his own. Now to make this seem the more probable to the woman, Satan lays before her these two grounds, which the woman might probably conceive to be manifest truths.  
First, he confidently affirms, that God very well knew that the fruit of that tree had no power to work any such effect, as to kill those that should eat it. Nay, on the contrary, that he knew (as well he might, seeing he that made the tree could not be ignorant of the virtue which he had given it) that this tree and the fruit thereof had a fare other operation, that in stead of killing and destroying, it had a wonderful virtue, to do good to such as should eat of it, yea, to bring them the greatest good of which man was capable, even wisdom and understanding, such as might make them matches to God himself.  
Secondly, he suggests, that although God knew this, yet it was no marvel though he concealed it, and to that end threatened them with death, if they adventured to taste of the fruit of that tree; as well knowing, that if man by eating thereof attained to such a measure of wisdom, he would become in a sort God's equal, who should thereby lose that honour in which he so much gloried of excelling alone. Thus he tells Eve in effect, that God did but delude them with a feigned terror, and that also merely in policy, out of an ambitious desire to preserve his own glory of excelling alone, for which end it was that he kept under all his creatures, as it were, in a kind of bondage and base subjection.  
These two strange assertions the devil lays down with great confidence, being such as although they were not easy to be contradicted upon any manifest evidence, yet were impossible to be proved by any convincing argument. Wherefore (after his usual custom) putting on a bold face, he supports them merely by his own confident Assertion, affirming not only that it was true which he had informed, but that God himself knew it to be true, laying his own credit to pawn for the justifying of what he had spoken, and offering it to be tried by experience, and that out of hand. One day, he tells the woman, would evidently by proof make good all that he had affirmed. By these weak suggestions, having no ground to support them but only the credit of a liars word, Satan having now engaged the woman's affections, easily removes from her heart the fear of God's just indignation, which the apprehension of that terrible curse, threatened by the Lord himself with his own mouth, had settled in her heart before.   

Of Satan's fourth practice to fasten man's heart to dependence upon the creature, after he had drawn it away from God.  
That it concerned Satan, if he intended to hold on man in a resolved Apostasy from God, to fasten him to a dependence upon the creature, that he might have no cause to look back unto God any more, hath in part been intimated heretofore: That truth is founded upon this an unquestionable maxim, that no creature (nor consequently man) hath sufficiency in and of itself, and consequently being naturally carried on by a constant desire after its own good, cannot possibly be at rest, till it meet with some means from which it may receive a supply of that which it wants in itself. Man therefore being a reasonable creature, (and consequently, by the benefit of his understanding, sensible of his inability to subsist of himself) by a principle which God hath planted in nature, must of necessity put forth his desires after something out of himself to lean unto, from which he may have his wants supplied, and when he hath found it to adhere unto, and depend upon it. Now than Satan, having already persuaded the woman that God did but delude her, and meant her no good, and therefore was not any further to be depended on, especially for that good which she now wanted, and which was most proper to her nature, the knowledge of good and evil, the means of attaining whereof he had interdicted her, under a fearful curse. In the next place, takes upon him to discover to the woman another, and that a more easy and certain means of furnishing herself with that which God held and kept from her, and thereby raising herself to a more excellent condition then that which God had bestowed upon her. This (saith he) the fruit of that tree which you are forbidden to touch (as you say) will furnish you withal.  
Thus Satan deals with Eve, as subtle men use to do when they intent to break off a treaty of marriage; they set another match on foot rather: as those that endeavour to draw away a man's heart from his own wife, they entangle him in the love of a strange woman. Withal, Satan well knew, that man's dependence upon God, necessarily drew on these two things.  
First, an absolute subjection to his Will in all things.  
Secondly, the referring and carrying on of all things to his glory. Here again, Satan takes hold of another advantage. To be guided wholly by the Will of another, and to lay aside his own will and desires, and to refer all to the honour and glory of another, might seem to be an heavy yoke, & such as in all probability man would be very willing to shake off, if he might: wherefore Satan offers unto man to take his own will for his rule to guide himself, and to make his own good the end and scope of all his actions. If this were harkened unto, as it was very probable it would, than was man's Apostasy from God unto the creature (as it is described to be) total and absolute to himself (being a creature) as his own end, and to other creatures as the means on which he might depend to supply him in what he needed.  
Satan's first task, namely, to take off man's heart from subjecting itself, and all the desires thereof to the Will of God, and aiming at, and carrying on all his actions and endeavours to his glory (supposing his heart to be already fallen off from God, and any dependence on him) seems to be an easy work. Indeed if the motion had been to propose unto him another Lord, it would have sounded very harshly. As good or better continue his service under his old Master, than subject himself and stoop to a new. But to be subject to no Lord at all, and to be every way absolute of himself and free altogether, was an offer, not only fair and plausible, but at the first view seems to carry with it some show of justice and equity. For supposing God to be removed out of the way, than was man the most eminent of all visible creatures, and consequently, fit to govern himself according to his own will, and to be the scope of his own endeavours in seeking his own good. Besides, that natural self-love which God had planted in all men's hearts, by which he is stirred up to use all means for the attaining to his own chiefest good, and is not only allowable, but a duty too, if it be done within due bounds and limitations taken from our subordination to God, and respect to community, when those respects unto God were removed, must necessarily carry on man to a total and absolute selfseeking, without any limitation or further respect at all. Now that this was Satan's policy, to move man to take it on him to be his own Lord, appears evidently, partly by his advice to eat of that tree though it were forbidden, which was in effect to guide himself by his own Appetite, and not by his Maker's Will, and partly, by the inducement upon which he endeavours to persuade him to embrace that counsel, because it would make him a God; as if his own advancement were the main end to which he should bend all his endeavours. And how easily he prevailed upon our first Parents by this policy, the lamentable event which immediately followed, sufficiently discovered, the advice being embraced and assented unto as soon as it was tendered, and well nigh as soon put in execution as it was embraced.  
Satan having prevailed upon our first Parents by this suggestion, had now gained what he desired. For first, God was (as much as lay in the creature) put out of his Sovereignty over the chief work of his hands.  
Secondly, Satan himself in effect possessed that Sovereignty of which God was deprived. For we shall find, that howsoever the devil tenders unto Adam the title of becoming his own lord, yet in effect it was himself that bore all the sway, whose counsel and advice wholly ruled man from thence forward, who was now overruled by such vile lusts, as Satan stirred up, and raised, and continually cherished in his heart, as to this day, we know wicked men in giving up themselves to their own lusts, are said to walk after him, Eph. 2.2. to do his lusts or his will, John 8.44. and so to be carried, and held, and led captive by him at his will, 2 Tim. 2.26.  
The devil then having prevailed upon man, so far as to renounce his obedience to God, and to set up his own will to be his rule to guide him; In the next place, (because man had no ground to expect any good from that God whom he refused to serve) finds out, and proposeth unto him another means of subsisting and obtaining what he desired without God, by the help of the creature; Assuring the woman that the fruit of that forbidden tree would furnish her with as great a measure of wisdom as she could desire, even sufficient to make her a match to God himself, which was far greater than that which was already given her by God. That forbidden fruit Satan pitcheth upon above all other baits, for divers reasons.  
First, it is most probable that Eve had tasted of divers of the fruits of the Garden, in which she had found no extraordinary virtue, but only that they were pleasant to the taste, and good for food. This fruit had never yet been tasted, and therefore might have in it such a secret virtue as Satan had discovered to the woman, for aught she knew to the contrary, having never tried it.  
Again, that it was a fruit of more than ordinary worth it seemed very probable, because it was so precisely interdicted, and that under so fearful a curse, which was no less than death, yea, all kinds of death; now it might seem improbable that God would destroy man, the most excellent of all his creatures for a trifle, consequently, that fruit might be presumed to have some extraordinary worth in it, seeing the eating thereof deserved so great a penalty.  
Thirdly, Satan might conceive, that the very interdiction of that fruit might quicken the woman's desire after it, if for no other reason, yet because it was forbidden.  
Lastly, the fruit was at hand, and a fruit desirable for the goodness for food, and pleasantness to the eye, and if the woman could once be brought to taste of it, he was sure enough that it must necessarily bring utter destruction on herself and her posterity, which was all his aim.   

A consideration of Satan's great Art, and deep policy in managing this temptation.  
The first slight of Satan in this temptation, was in the choice of a fit opportunity to assault the woman to his best advantage.  
First, he sets upon her before use and practice had confirmed and settled her heart in the fear and love of God.  
Secondly, he takes her alone (as it seems most probable) severed at that time from her husband, who otherwise by his counsel, might have advised her and strengthened her against the temptation.  
Thirdly, in deferring the assault until the woman came within the view of the fruit forbidden, that by the means of that pleasant outward object, her affections might be moved being at hand, that so he might both strengthen the temptation the more, and press it on with greater violence, having the help of her outward senses delighted with the view of such an alluring object to blind her eyes, and thereby pervert her judgement; and withal, that the fruit being so near, that she might presently put forth her hand and take it, and so might in an instant be drawn to act what she had consented unto, that so there might be no place left for further deliberation, upon which many times men altar their resolution.  
A second policy of Satan may be discovered, in his wary proceeding in this temptation, wherein he comes on by degrees to his intended purpose.  
First, assaying the woman's constancy by a question of enquiry, before he spoke any thing positively and affirmatively. And this question too he proposeth, partly, by way of admiration, as wondering that God should do such a thing as to lay a restraint upon man in the midst of his pleasures in the place of his continual abode, considering that he had been so free unto him in all the rest of his gifts, partly, by way of doubting: as if he had said, Is it true indeed? Are you sure of it: What, that it is God that hath said so? What, concerning the Trees of the Garden, that you shall not eat of them being ordained for meat? Lastly, by way of indignation, if it should be so in this manner: Is it possible,  
First, that God should plant a Garden for you, and deny you to eat the fruits of it.  
Secondly, that God should set them full in your eye, to vex you the more by beholding daily that which you may not taste or meddle withal?  
Thirdly, if the fruit forbidden you be no better than other fruits, that God should stick with you for trifles? If this fruit be of any rare virtue above the rest, that he should grant you the worst, and deny you the best? These several glances the devil may be conceived to cast out in this general and captious question, conveying therein so many several baits to attempt the woman's mind, that she might taste either the one or the other, and be ensnared on which soever she fastened.  
A third dangerous slight of Satan, was the concealing of the scope and end at which he aimed, which was to draw man into rebellion against God, whereof at the first he gives not the least intimation.  
For in his first question, he seems only to inquire of the truth of the pretended interdiction, advising the woman to consider whether she were not mistaken, at least, in some circumstance or other.  
Secondly, when he saw the woman's mind to be affected with some kind of discontent against God, he foments it rather by secret insinuations, which might reflect upon God at the second hand, then by plain and direct calumniations.  
Thirdly, in his advice he seems not so much to dissuade them from God, as to persuade them to seek their own good, proposing to them only the means of advancing their own estate, without touching upon God any way in outward appearance. For man's advancement could not be conceived at the first view to be any detraction from God, who should retain his own honour, though man should come a step nearer to him by attaining the knowledge of good and evil.  
Satan's fourth strain of wit was in the choice of that bait, by which be drew the woman to the breach of God's Commandment, namely, the hope of gaining knowledge, which the heart of the prudent getteth, Prov. 18.15. as well understanding, that it is not good that the heart be without knowledge, Prov. 19.2. so that a thing so agreeable to man's nature in the improving of that ability by which he excelled all other creatures, and draws nearest unto God in, could not but move the woman's affections exceedingly, especially considering that great measure of knowledge which she enjoyed in the state of her innocency, which could not choose but quicken her with an earnest desire to increase it further, as indeed it was her duty to endeavour to abound therein, or at least to confirm that knowledge which she had by use and experience. We may likewise conceive that our first Parents had some knowledge of that future estate, unto which they were to be advanced, when they should no more behold God in the dim glass 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 means proposed by Satan to increase her knowledge,  
In the fifth place, it was Satan's special care to represent unto the woman, this means 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 means 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 show in persuading 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 easy 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 lays before her, and how he prevails by them we shall see.  
Satan's sixth policy in beguiling the woman, was in the choice of the kind 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 etc. Satan might have found it an hard task, to carry her against the principles of nature, so firmly planted in her heart: wherefore he makes choice of such a Law, as was no Law of Nature, but merely positive, prescribed only by God's Will, to tempt her to the breach of that Law, which nothing but pure obedience to God will bond her to observe. As for the Act itself,  
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 man's good, without any wronging of God at all (who might be conceived to lose nothing by man's gain,) 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 persuaded was their friend, which also both the man and the woman allege in their own defence afterwards, when God chargeth them with this sin.  
Lastly, if the devil's suggestion had been true (that God knew that the fruit of that tree had such a virtue 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 express terms forbidden it. For why should he give such a virtue 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 persuade 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 grossly 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, than he urgeth two arguments grounded upon mere suppositions, of such things as being secret in themselves, and not manifested by any outward effect, were therefore impossible to be disproved, which suppositions he also fortifies with such fair probabilities, as might make them carry at least some show of truth.  
As first, he supposeth that the fruit forbidden had a secret virtue, 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 virtue  
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 virtue to give that knowledge?  
Secondly, the interdiction of the eating of that fruit, under so grievous a penalty seems 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 virtue in this, that the other fruits had not? or, how could it stand with God's 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 virtue 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.  
Satan's second argument of this kind, 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 virtue which himself 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 devil 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 show of truth, but those he wrists and misapplies cunningly and deceitfully, to fit them to his own purpose.  
As first, he suggests, or at least would have it supposed, that limitations and restraints are a kind of bondage. This position hath in it some truth, if it be duly limited in every respect.  
First, in relation to the persons. Restraints upon free men, that have just title to liberty are slaveries: but applied to men in respect of God, whose creatures they are, it is most false, for no creature can be free from subjection to him that made him.  
Secondly, that position must be limited in respect of things from which we are restrained: restraints from necessary or profitable things impose a kind of bondage; but restraints from hurtful or needless things (such as this tree was) are rather profitable directions, than any abridgement of lawful liberty.  
Again, it is unreasonable that man, who was created an understanding creature, capable of knowledge, should be kept in blindness and ignorance: this hath some truth in it, if we confine it only to things fit to be known; but to be ignorant of unnecessary things is an ease, to be ignorant of hurtful things is safety.  
Thirdly, it is lawful for any man to seek his own good: It is true, if we restrain it to a good proportion, able to one's state and condition, (that is really good to him) and besides, if it may be obtained by lawful means. But this good which Satan persuades Eve to seek after, was neither fit for Adam's present condition, nor to be obtained by any other means then by breaking of God's Commandment.  
Fourthly, one ought not to hinder another's good for his own advantage (as Satan chargeth God to deal with man in this particular case,) is a true rule between the creature, who owes to another this duty of seeking one another's good. But it is utterly false if it be applied to God, who having (as warrantably he might,) made all things for himself, might justly limit the good of all that he had made by due respects unto his own glory.  
Lastly, it is not lawful to seek to excel alone: it is true, applied to the creature; but extended unto God, is false and prodigiously blasphemous; who if he should cease to excel alone, must cease to be a God.  
Thirdly, Satan's last slight in urging his arguments, is, in producing all that might move the woman to embrace his motion, and concealing all that might make against it. For if the loving kindness of God to man, manifested among all the creatures, in forming only man after his own Image and likeness, so as he had done no other visible creature, in making him lord over all the rest of his creatures, which he put under his feet, in giving him possession of the whole world, in planting this Garden of delights merely for his sake, and bestowing freely upon him all the fruits thereof to make use of at his pleasure, reserving only that one tree, and after all this to make man's happiness complete every way, in creating such a necessary and comfortable help as the woman was, and bestowing her upon him: All these, and the rest of God's favours, so lately and freely conferred upon man without any solicitation, merely out of God's infinite and unconceivable goodness, had been either remembered by Satan, or considered by th●●oman, and cast into the balance against Satan's groundless suppose ●●alousies, of God's ill affection towards man, that main temptation, by which Eves heart was perverted and turned away from God, had taken no effect at all, and Satan had been abhorred and hated, as he deserved, as a malicious slanderer.  
Eightly, Satan's notable cunning and subtlety appears yet further, in working upon, and stirring up the woman's affections within, which he doth, partly, by putting her into a passion of discontent, which must of necessity cast a mist before the understanding, and blind the eye of reason, and thereby disable it to judge of things aright: And partly, by setting her at gaze upon that pleasant visible object of the forbidden fruit, which working upon the outward senses, might awaken the affections within, and by both those means might raise them up to such a violent distemper, that reason should be able to rule them no longer, but the affections now holding the reins, might carry the woman whither they list. Thus the devil wholly perverts that natural course, which God in the beginning had set in the soul of man, according to which the faculties thereof exercised all their operations in the state of man's innocency, which was, that the understanding being first duly informed, should give a rule to the Will and affections, upon advised deliberation and judgement: which order, if the woman had observed at this time, and referred the motion of Satan to the free and unpartial judgement of the mind, questionless Satan had lost all his labour, and the falsehood and fraud of his suggestions had been discovered.  
But above all the rest of Satan's policies, there is none matchable to the last, in pressing the woman to a speedy resolution, without farther deliberation, and to the speedy execution and putting in practice that counsel which he had given her, which is the nearest way to thrust in men headlong into mischief. Now that the woman took no time for advice, appears by the Narration in the History penned by Moses, wherein it is manifest that supposed virtue of this forbidden fruit is no sooner discovered, but the fruit itself presented to her view, is both desired & eaten before she departs from the place, to bring her husband tidings of this new discovery of the means of their further happiness. That it was Satan's policy to press the woman to a speedy resolution and execution of what she resolved on, no man can doubt, who knows and considers his subtle policy and industry in contriving and acting mischief: And shall withal observe, how much a sudden resolution must needs further his design, the success whereof nothing could assure but a sudden surprise. But besides, in that he informs and persuades the woman, that man should become a God that very day that he tasted of the forbidden fruit, he intimates what he aimed at, which could be nothing else but to involve the woman in this act of rebellion speedily, that she might as speedily become a God, seeing we know that hopes of speedy success are the most forcible motives to draw men to speedy undertake.  
Thus h●●e we in a good part endeavoured to display the Method and Art of Satan in this dangerous temptation, by which our first Parents in Paradise were foiled: the due consideration whereof may be of special use, to teach us the Art of discovering those wiles by which Satan attempts us daily in the same manner: which we shall the more carefully look into, if we lay withal before us the lamentable consequents of this shameful fall and shall also consider, that if Satan prevailed against them, furnished with so much wisdom and holiness, he hath a far greater advantage against us, that are so much weakened in both those abilities. The success of this temptation, with the lamentable Consequents that followed it, with the miraculous means by which man was recovered after this fall, which, without God's infinite mercy had wholly ruined him, and his posterity after him, we are now to take up these particulars, as they are laid down unto us by Moses in the Narration ensuing.  
But first, it will not be amiss to take notice what the consideration in general of the several circumstances of this assault, described in the five verses which we have already expounded, may teach for our Instruction.    


Verse 1.  
Out of the consideration of the time of this temptation, which though it be not expressly set down, yet must be questionless shortly after the placing of our first Parents in Paradise, we may  

1. OBSERVE It is the usual custom of Satan to attempt men before they be confirmed; and settled in a course of godliness.  
Observe. 1 THus he assaulted the Churches of Judea, and the parts adjoining by sharp persecutions as soon as they were planted, Acts 8.3. He stands before the woman to devour her child, as soon as it was to be borne. Rev. 12.4. troubles the Churches of Galati●, Corinth, etc. in their very insancy, with dangerous errors, schisms and corrupt doctrine, as most of Saint Paul's Epistles, wherein he complains of those evils, testifying to the world. And unto this practice he is moved  
1. By his envy both at man's happiness and God's glory, neither of which he can endure, not for a moment, if he may find means to hinder either of them.  
2. By the opportunity of effecting his intended mischief more easily and certainly (as new planted trees are more easily plucked up at the first, before they have taken root, and be thereby thoroughly fastened) which his own vigilancy, and industrious disposition to work mischief will not suffer him to omit.  
Let all persons, newly converted, prepare for such trials, and let all their friends watch over them carefully, as mothers do after their new born children, after Paul's example, 1 Thes. 2.7. and direction, Acts 20.35. 1 Thes. 5.14, according to the pattern of Christ, Isa. 40.11. considering the dangerous assaults wherewith they are to encounter, and the inability of those weak ones, even to subsist of themselves, much less to withstand the policies and power of Satan.  
But the consideration of this circumstance of time, wherein our first Parents were thus seduced, offers unto us further the observation of Satan's malice, in setting thus upon man, and practising his destruction, before he had been any way provoked by him, yea, before he had aught to do with him, nay, perhaps before man so much as knew that there was a devil. Whence   

2. OBSERVE Satan conirives mischief, even against such as never provoked him.  
Observe 2 THus he dealt with God himself from whom he fell, and whom he still opposeth, although he had not only made him, but made him the most excellent of all his creatures. Thus he dealt with Christ by Herod his minister, attempting to destroy him almost as soon as he was borne, and when he had yet done neither good nor evil. Thus he incensed Cain against his own brother Abel, and that so far as to take away his life, and that upon no other ground, but because he was a goodman, 1 John 3.12. and sets David's enemies against him, even when he sued unto them for peace, Psal. 120.7. nay, when he did them good, Psal. 35.12. and prayed for them with fasting, ver. 13.  
Hope not for peace with wicked men (who being Satan's seed, must needs resemble his nature, as our Saviour testifies they do, John 8.44.) seeing a good man's peace with them, is  
1. Impossible, because of the contrariety between good and evil men every way. As,  
1. In their very disposition a good and wicked man are an abomination one to another, Prov. 29.27.  
2. And are employed in the service of contrary Masters, Christ and Belial, 2 Cor. 6.15.  
3. They follow, and are guided by contrary Rules, the Law of sin, (as the Apostle terms it, Rom. 7.23.) and the Law of Righteousness, as God's Law is termed, Psal. 119.172.  
4. And are carried in all their ways and actions to contrary ends: whence it necessarily follows that they must continually cross one another in all the course of their conversation.  
2. If the peace of the godly with wicked men were possible, yet it must needs be every way unprofitable, seeing they have nothing common between them, in which they might have commerce together, or be helpful one to another, the one aiming only at earthly, the other especially at heavenly things.  
3. Such peace must of necessity prove dangerous to the godly, seeing experience shows us how easily wicked men's words or conversation (as the word in the Original may not improperly be rendered, 1 Cor. 15.33.) or at the least our commerce with wicked men must be troublesome and full of unquietness, when a wicked man's ungodly conversation must needs be a grief and continual vexation to a good man's spirit, as the wicked lives of the Sodomites were to Lots, 2 Pet. 2.8. Indeed as much as in us lies, we are commanded to have peace with all men, Rom. 12.18. But for an unprofitable outward peace with such men. So as,  
1. To swerve from the course of a godly life, or to neglect such services or duties as we own unto God or his Church, which we can hardly perform as we ought being in their company, as the Psalmist implies, when he commands wicked men to departed from him, that he might keep God's Commandments, Psal. 119.115.  
2. Or to cool and slack our zeal for God's glory.  
3. Or much more to conform to any of their wicked practices (which are the only terms on which ordinarily he may have and continue peace with them) being contrary to the mind and Law of God, these are things that lie not in our power. Thus far only we may go, but no further.  
1. To forbear provoking them without just cause.  
2. To endeavour to win them by outward courtesies, rendering unto them good for their evil, as we are directed, Rom. 12.21. and by Christ himself, Mat. 5.  
3. To embrace peace when they offer it upon warrantable terms, and to seek it too by lawful means. Notwithstanding, in enjoying this peace with them, we must take heed of admitting them into our inward familiarity, as we are forewarned, Prov. 22.24. which David found to be dangerous, Psal. 55.13, 14.  
2. Let us not walk with them securely, but always suspect, and therefore arm ourselves against all their dangerous practices, with the wisdom of Serpents, and innocency of Doves, Mat. 10.16.  
The place of this temptation, although it be not mentioned by Moses, must necessarily be concluded to be Paradise, in which also we may probably conceive, that the woman at this time, when Satan assaulted her was profitably employed, in surveighing the fruits of this pleasant Garden, their new Lordship so lately bestowed, and that as well to inquire into God's works, as to affect her heart the more with the particular view and taste of God's goodness to her and her husband. Whence,   

3. OBSERVE No place nor employment can free us from Satan's assaults.  
Observe: 3 THus as he tempted our first Parents here in Paradise, so doth he Elies sons to filthiness in the Tabernacle, and to theft in ministering holy things, 1 Sam. 2.22. And he afterwards draws King Uzziah to trespass upon the Priest's office in the Temple, 2 Chron. 26.16. As he endeavours to draw our blessed Saviour to tempt God in the very Temple, Mat. 4. so likewise in religious duties. In hearing he distracts and diverts men's thoughts, thrusting in suggestions of covetousness, Ezech. 33.31. voluptuousness, or the like, draws men sometimes to vain babbling, sometimes to proud boasting in prayer, Luke 18.11, 12. corrupts men with covetousness, fraudulent dealing, and injustice in bargaining to partiality and respect of persons, in the administration of justice, no marvel if he tempt us to excel in meats and drinks in our holy reasting. And this he doth upon a double ground.  
1. Out of a delight which he hath especially, in profaning and defiling holy things.  
2. Because he finds men most secure, when either the place or employment promiseth them safety.  
The Time and Place of the assault of Satan upon the woman, Moses had not expressly mentioned. The rest of the circumstances we have laid down before us in express terms. And first, we meet with the instrument, of which the devil made choice for this employment, the Serpent; and why of him rather than of any other beast, we shall see hereafter: but why doth he make use of any beast at all? It is conceived, that although he contrived the plot, yet he acts by this beast, that himself might not be discovered. Whence,   

4. OBSERVE. Though Satan be the Author and Persuader to every sinful motion, yet he l●ves not to be seen in it.  
Observe. 4 In casting of evil thoughts into the heart, he makes use of inward and indiscernible suggestions; that though we find the motion in our hearts, yet we cannot discover how they entered into our minds. Thus he stirred up David to number the people, 1 Chron. 21.1. entered into Judas, Luke 22.3. was a lying spirit in the mouth of Zedekiah, though he knew not which way he entered into him, 1 Kings 22.23, 24. But often times he makes use of some outward instruments by which he conveys his counsels, sometimes taking on him the shape of unreasonable creatures, as he always doth in dealing with Witches and Conjurers, and as we see he dealt with Eve in this place, although more usually he makes use of men to beguile men by, as he did in tempting Ahab by Jezabel his wife, 1 Kings 21.25. and by his false Prophets, 1 Kings 22.22. Now thus Satan deals with men.  
1. Because the motions being evil and hateful in themselves, may mo●e safely, or at least with more advantage be suggested then owned, for he that doth evil shunt the light, John 3.20.  
2. The devil himself being feared and hated of all men, the discovering of himself in any ill motion were the next way to warn men to take heed both of him and his counsels, and so to cross his own end.  
1. Let us learn in every inordinate motion to suspect Satan, though we see him not, whom we may easily find out by the footsteps of his evil ways, even then when we cannot discover his person; being we may rest assured, that he is either the Parent, Midwife, or at least the Nurse of every finful motion. Now to believe that we consult with Satan, in harkening to the inordinate motions of the lusts of our own hearts, or to the suggestions sometimes of our dearest friends, and that when we entertain them and embrace them, we harbour a brat of Satan's in our bosoms, will be a great means to make us fear and tremble at any motion unto sin.  
2. Let us be jealous of all such persons as labour to keep themselves close in all their ways, and not to appear in those counsels that they suggest unto us by secret ways, after the manner of Satan. These we have reason to suspect to be works of darkness, seeing none hate the light but those that do evil, who labour to hid those things, which being discovered might turn unto their shame.  
Now that which the Holy Ghost especially takes notice of in this Serpent is, that it was more subtle than any beast of the field, implying, that therefore Satan made choice of this rather then of any other beast, for his fitness for this employment. Whence in general,   

5. OBSERVE. Satan usually makes choice of those Instruments; which he finds fittest for the compassing of his own wicked ends.  
Observe 5 THus he makes use of the Wise and Learned to persuade, of men of Power and Authority to command, and to compel men to evil practices, of Beautiful women to allure to lust, of great men to countenance, and of men of strength and power to exercise violence and oppression. And this he doth upon a double reason; 1. That whereas God hath therefore given great abilities to some above others, to enable them the better for his service, that he might have the more honour thereby, Satan, as it were, to despite God the more, turns his own weapons against himself to dishonour him all he can in that wherein he seeks, and out of which he ought to receive his greatest glory. 2. Necessity enforceth him to make the best choice he can of able instruments, because carrying men in sinful courses, he must needs have the help of strong means, the work being difficult in itself, as crossing all God's ways.  
But to consider the Serpent's subtlety more particularly: Satan being to beguile and deceive the woman, he finds the Serpent's subtlety to be of special use unto him for that end; whence we may   

6. OBSERVE Cunning and subtle persons are dangerous instruments to deceive, and thereby to do mischief.  
Observe 6 SUch a one was Jonadab, to show Amnon the way to defile his own Sister, 2 Sam. 13. Achitophel to further Absaloms' treason against his own father, 2 Sam. 15. and 16.23. Such were the Scribes and Pharisees, our Saviour's enemies, and murderers at last, whom he every where taxeth for their pride, covetousness, and subtle dissimulation: with whom we may join Elymas the Sorcerer, full of all subtlety, whom the devil made use of, to turn away the people's hearts from receiving Paul's Ministry. But what are those to Satan himself, that sets them all on work, called the old Serpent, more subtle, and consequently more dangerously mischievous than all his Agents? Now this comes to pass, Partly, because they having their hearts swelling with pride, upon the conceit of their own parts, being abandoned by God in his justice, are the more easily seized on by Satan, and possessed and carried according to his will. And secondly, because such persons are the fittest to cast a mist before other men's eyes, and thereby to convey mischievous purposes into their hearts unespied, so that they are entangled in a snare before they are ware.  
1. Let men of eminent natural parts use and possess them in fear and humility, not trusting in their own wisdom, as Solomon adviseth, Prov. 3.5. lest it pervert them, Isa. 47.10. but remembering that they have nothing but what they have received, 1 Cor. 4.7. and therefore no cause of glorying: and next, what they have received is given to profit withal, 1 Cor. 12.7. of the use whereof God himself will take an account, Mat. 25.19. that so with all humility submitting themselves to the Government of the Spirit, they may thereby be dire●ed to employ what they have received, for the honour of God, and for the service of his Church, for the use whereof they were given, and whereunto they may be very profitable if they be sanctified.  
2. Let no man be overmuch swayed or carried away by the eminency of men's parts, which the world looks at too much, John 7.48. (unless they be sanctified and mixed with much humility) seeing the greatest abilities are unable of themselves to search into the mysteries of God, 2 Cor. 2.14. 2. And those that excel in them are seldom chosen by him to further his work, 1 Cor. 1.26, 27. nay, are oftentimes for the pride of those that possess them, by God's just judgement made unserviceable, and turned into folly, Isa. 29.14. that God may get himself honour in confounding them in that wherein they chief glory and magnify themselves.  
We have already taken notice of the instrument used by Satan in this temptation, which was the Serpent. We are in the next place to consider the persons tempted by him, which were our first Parents, to be looked upon,  
1. As holy and perfectly righteous.  
2. As endowed with wisdom and knowledge proportionable thereunto.  
3. Directed by righteous and holy Laws, which God himself had given them.  
4. And engaged by such heaps of mercies, as the Lord had lately poured out upon them without measure. Those persons standing on such a firm condition, Satan both attempts and foils. Whence,   

7. OBSERVE No advantage can assure a child of God from the assaults and temptations of Satan.  
Observe 7 1. NOt their Holiness: for whom of the holy patriarchs, Prophets or Apostles hath he feared to attempt at any time? Nay, he feared not to encounter that Holy One of God, as himself terms him, Mark 1.24. Jesus Christ himself, though he had nothing in him, John 14.30. and therefore could not but be assured to lose his labour.  
2. Not their late experiments of God's mercies or judgements. Thus he attempts and prevails against Noah; so miraculously saved by God after the flood, and in like manner he foils Let immediately after the destruction of Sodom, by that fearful judgement of fire, out of which he had been so graciously preserved. No marvel then though he drew the stiffnecked Israelites into so many act; of rebellion, after and in the midst of so many signs and temptations, and great miracles which their eyes had seen, Deut. 29.3, 4.  
3. Not their special eminency in any grace, he fails not to shake the faith of Abraham, Gen. 12.12, 13. and 20.2. for which he was so much renowned, that the Apostle gives him the title of faithful Abraham, Gal. 3.9. In like manner he draws Moses, (commended for his faith, Heb. 11.) to unbelief, Numb. 20.12.  
4. Not their victories in many spiritual combats, wherein many times the godly have the better at the last, although they may sometimes give ground at the first onset, as is evident in the temptation of Job, in which his faith triumphed gloriously, Job. 19.25. nay, in his conflicts with our blessed Saviour, although he was most shamefully foiled, yet he gives him not over, but departs from him only for a season, Luke 4.13. The reasons hereof are,  
1. In Satan, 1. In malice, which so enrageth ●●m, that it makes him desperate in all his undertake. 2. The possibility which he conceives he hath, of hindering and disquieting even the best of God's servants, which makes their services less cheerful, abates much of their hope in God, and may lessen the comforts even of such as are upheld by the Power of God unto salvation.  
2. In God, who hath an overruling hand in all Satan's actions.  
1. Who by this means makes his servants more watchful over their ways, more fervent in prayer, and more sensible of, and thankful for their deliverances, and which at length increaseth their reward, when in those conflicts they hold fast their faith, their love and firm adherence unto God, from whom they cannot be plucked away by all Satan's power and policy.  
2. And gets honour to himself, when his servants in his power wrestle with Satan, and overcome at last, and in spite of all his endeavours to the contrary, are kept by the Power of God to salvation.  
First, let the best learn at all times, and in all their ways to walk warily before God in fear and trembling, considering  
1. The Power, Malice, Cunning and Diligence of our Adversary the Devil.  
2. His manifold Assistants, our lusts within, and the world and wicked men without.  
3. Our own weakness, unable to stand against Principalities and Powers.  
4. And the danger of our falling, if we be foiled, dishonour to God and his children, shame to ourselves, and wounds to our souls. Let him therefore that stands take heed lest he falls, 1 Cor. 10.12. but stand in the Power of God, not in his own strength, Eph. 6.14. armed with his armour, watching and praying.  
Secondly, let us show as much love and zeal for the recovery of such as are taken captive by Satan, according to his will, as the Apostle speaks, 2 Tim. 2.26. as he doth malice in seducing and bringing them into bondage, considering there is possibility of recovering the most obdurate sinner by the Power of Christ, though it be beyond the power of man; seeing to God nothing is impossible. Not the engraffing in again of the Jews, Rom. 11.23. Not the raising of children to Abraham out of the stones, Mat. 3.9. as he hath made it appear in saving the Thief upon the Cross, in converting St. Paul, when he was a Persecutor, a Blasphemer, etc. 1 Tim. 1.15. 2. The greatness of their reward that convert many to righteousness, Dan. 12.13. 3. The acceptance of their service if God deny the success of their endeavours, in labouring to win them, Isa. 49.4, 5.  
Satan's design was to beguile both the man and the woman, but thinks not fit to deal with them both together, and therefore he sets upon the woman, being then divided from her husband, as it is evident by the whole Series of the Narration. And with the woman he gins; As first, being the weaker vessel; And secondly, created after the man, and therefore not altogether so long, nor perhaps in every respect so well acquainted with all God's ways and works as her husband was. Unto which some add, out of an uncertain and not very probable conjecture, that the woman had not received the Commandment immediately from God, but mediately from the mouth of her husband, to whom alone it was delivered by Gods own mouth, and therefore might more easily be drawn to doubt of that which she had received at the second hand. Howsoever, we may hence   

8 OBSERVE Our weakness is Satan's advantage.  
Observe: 8 WEak persons, silly women, are such as Satan singles out to beguile and deceive, 2 Tim. 3.6. as Amalek surprised the weak and feeble of the children of Israel, Deut. 25.18. and those which are weak he assaults where they are weakest; as we usually lay our batteries against forts where they are weakest, and ill manned, and that too when they are weakest, that he drew Lot to commit incest with his two daughters when he was drunken, Gen. 19.33. and sets upon our Saviour, to tempt him to turn the stones into bread when ●e was hungry, Mat. 4.2, 3. And when he finds men transported with anger, overwhelmed with grief, or distempered by any other passion, those are his opportunities to draw men into any sin. The reason whereof is,  
1. The baseness of his disposition, contrary every way to the goodness and compassion of God. That which moves God to uphold and strengthen, even the compassion he hath of men's weakness, is Satan's encouragement to work mischief and destroy. And as God's strength is perfect in weakness to maintain and uphold, so is his raging malice perfected and poured out upon weakness, to cast down to the ground.  
And 2. Out of the conscience of his own weakness, which makes him fly when men stand upon their guard, and make head against him, Jam. 4.7.  
Let us watch over and take care of such as are weak, every one of us considering our own infirmities, Gal. 6.1. and having received strength from God, for the same purpose, as our Saviour exhorts Peter, Luke 22.32. See 2 Cor. 1.4. And let us have an eye to the weakest parts of our own souls, to those infirmities which Nature or custom hath made familiar unto us, strengthening ourselves against them especially, avoiding all distempering passions, which wonderfully weaken the soul, standing always upon our guard, and having on us the whole Armour of God, lest Satan finding us naked take the greater courage to assault us suddenly and ensnare usere we be ware.  
Most Interpreters conceive upon probable ground, that Satan assaulted the woman alone, being at that time (upon what occasion, it is not worth the while to inquire) severed from her husband, as appears by the whole Series of Moses his Narration, seeing no mention is made of the man at all, in this debate of hers with Satan, wherein the woman being first seduced by him, and having eaten of the fruit forbidden, becomes his instrument to tempt and draw her husband into the same sin: so that it manifestly appears, that Satan takes the woman's solitariness for his advantage. Whence we may   

9 OBSERVE Solitariness is many times a snare.  
Observe 9 ANd that also many ways, 1. It yields advantage to temptations, (as appears in David's entangling himself with lust after Bathsheba when he was alone;) whence it was, that our Saviour, to give Satan all the advantage that might be, that thereby he might make his victory over him the more glorious, went out to encounter with him in the solitary wilderness. 2. Solitariness gives the greater opportunity to commit sin unespied of men; an advantage upon which joseph's Mi● stress attempts him to commit adultery with her, Gen. 39.11, 12. 3. It deprives men of help, by advice and counsel to withstand the temptation. So, Eccl. 4.10, 12. 4. Man was ordained for society, and fitted with abilities for that purpose, and as he is most serviceable that way, so is he most safe, as being secured by God's protection in that way and employment, to which the Lord hath assigned him.  
Let every one avoid solitariness as much as he may.  
1. Rule, our employment requires it, as joseph's did when he entered into his Master's house alone, Gen. 39.11.  
2. Or to get opportunity for the performance of religious duties, for which our Saviour often withdrew himself from company, as he also adviseth us to do upon like occasion, Mat. 6.6. as likewise doth the Apostle, 1 Cor. 7.5.  
3. Or for avoiding wicked men's society, for which cause the Prophet wisheth himself in the wilderness, Psal. 55.7.  
The Time, Place, Instrument of the temptation, and the persons tempted, we have considered already. The baits where of Satan makes special choice, with his Art in tempering, preparing and presenting them, are to be taken special notice of, and to be handled in the next place. Now therein, that which was first in Satan's intention, the end at which he aims must necessarily be first examined, that we may discover his policy in preparing and ordering all things in subordination thereunto. Now the last end at which he aimed, by the whole method and order of the temptation, is sufficiently discovered to be the turning away of man's heart from God by infidelity and rebellion, to his own utter destruction, and to God's high dishonour. So that we may thence   

10. OBSERVE. Satan's main end is man's destruction, by turning away his heart from God.  
Observe. 10 THis he effects, chief by working him to infidelity, by which the Apostle tells us, We depart from the living God, Heb. 3.12.  
And secondly, by drawing him to disobedience, which is a necessary consequent thereof; for who will serve that God, from whom he neither expects any good, nor fears any hurt, which is the ground of wicked men's resolved Apostasy. Job 22.17▪ The better to work men's hearts to these resolutions, Satan  
1. Holds men in ignorance, the Nurse of infidelity, Rom. 10.14. for those wicked wretches, that resolve neither to serve God nor depend on him, are those that refuse to have any knowledge of God or of his ways, Job. 21.14. Now none can trust in God but those that know him, Psal. 9.10. And as ignorance is the Nurse of infidelity, so it is of disobedience; and all manner of abominable transgressions, as the Prophet makes this to be the cause of lying, murder, and because there was no knowledge of God in the land, Hos. 4.1. And the Apostle joins both together, 2 Thes. 1.8.  
2. Satan keeps them in a senseless condition, that they make no use, either of the Word, or of the manifold acts of Providence, though wrought before their eyes, Deut. 29.4. Jer. 25.4. Isa. 42.25. but forget or cast them behind their backs, as the children of Israel did, Psal. 78.7, 8, 11. or impute them to other causes, 1 Sam 6.9. concluding in their hearts that God hath forsaken the earth, Ezech. 8.12. No marvel then if Satan with all might and policy labour to work, and to fasten in the hearts of men those two Master sins, as being indeed the fountain from which all other evils spring, and by which he works all the mischief to God and man that his heart can possibly devise.  
First, God is infinitely dishonoured, seeing it is by faith that men give glory to God, as sealing thereby to his All-sufficiency, Power, Faithfulness and Truth, and by obedience acknowledge his Authority, Wisdom, Holiness and Justice. As for man, by this apostatising from God the fountain of all his happiness, the fountain of living waters, as he terms himself, Jer. 2.13.  
Secondly, and thereby leaving his heart lose to close with the world, and to serve every base lust, as one that falls off from his wife, is fit to close with every harlot, Prov. 5.20.  
Thirdly, and in the mean time bringing himself under the heavy indignation of God, which shall come upon him to the uttermost.  
Let it then be our chiefest care to keep our hearts close unto God.  
1. Choosing him alone, (and that upon the infallible grounds of his All-sufficiency, Faithfulness and Mercy) as our lot and portion with holy David, Psal. 16.1, 5.  
2. Resting and relying on him with all our heart, after the example of the same Prophet, Psal. 23. and his Counsel, Psal. 62.5.  
3. Seeking to him upon all occasions, Psalm 62.8. Philip. 4.6.  
4. Walking in his sight in an holy course of obedience, as Henoch did, Gen. 15.24. as always having before our eyes him that is invisible, with Moses, Heb. 11.27.  
5. Referring ourselves and all our actions to his glory, 1 Cor. 6.20. and 10.31.  
6. And abhorring, checking and striving, against all wavering and staggering of our hearts, in looking towards any thing in heaven or earth, save God alone, with the Prophet David, Psal. 73.22. Unto which firm adherence unto him, we are infinitely furthered by the knowledge of his Sovereignty, Power, Holiness. And by a feeling observation of his ways, both in mercy and judgement.  
That the destruction of man, and the dishonouring of God, was Satan's main aim in this temptation, is clearly manifested in the whole Series of this Narration. But in vain is the net spread in the sight of any bird, saith the wise man, Prov. 1.17. Wherefore Satan, according to his custom, cunningly covers this snare, laid for man's destruction, with a fair pretext of love to man, expressed in a kind of zealous indignation at God's ill dealing with him, and in making show of an earnest desire to advance man to an higher degree of happiness, and in directing him the way how to obtain it. Whence   

11 OBSERVE It is usual with Satan and his Instruments, to pretend the good of those whom they intent wholly to destroy.  
Observe. 11 THus wicked men promise to make those rich, whom they lead on in ways of dishonest game, which takes away the life of the Owners thereof, Prov. 1.13, 16, 19 and drowns men in perdition, 1 Tim. 6.9. In like manner, the devil makes show by a lewd woman to fill men with pleasures, by satisfying them with fleshly lusts, Prov. 7.18, 19 when in the mean time he leads them as an Ox to the slaughter, till a dart strike through their liver, ver. 22, 23. Thus he dealt with our Saviour, in tendering him all the Kingdoms of the world, but under a condition to fall down and worship him, and thereby to honour him as a God, Mat. 4.9. The reason,  
1. Satan hath no other prevailing way to beguile, but by making show of seeking our good; which men by an instinct, planted in their nature by God himself, are so strongly carried after, that they easily embrace any means which they conceive leads thereunto.  
2. By this means Satan endeavours at least to share with God in the honour of his loving kindness to man, an honour, as due unto him alone, so purchased unto himself by the dearest and greatest price, even by the blood of his own Son. This honour (one of the chiefest flowers of his Crown) the devil labours to rob him of in a great part, by pretending to seek man's good and happiness, as much, nay, much more than God himself, as he deals with Eve in this place.  
Let no man be so simple as to believe every word with the fool, Prov. 14.15. But examine carefully and seriously, those pleasing offers tendered unto us by Satan or his Agents, of wealth, honour, pleasures, etc. And therein consider  
First, the person or instrument by whom the tender is made, or the advice given: if it proceed from wicked men whom we know to be guided by Satan, how can we expect that those which hate and abhor us, (as all wicked do such as are godly, Prov. 29.) should advise us to, or really intent unto us any thing for our good? Besides, how should we hope to receive good from those, that seek no true good for themselves?  
Secondly, let us seriously consider, whether those things that they propose unto us be really good or no; Honours, Wealth, Pleasure (we know) more often burden and ensnare the soul, than ease and relieve it, sure they never make the heart better, leave us sometimes in the midst, always at the end of our days.  
Thirdly, observe under what condition they tender these things unto us, wherewith they allure us, whether we be not tempted to seek them in some sinful way. As wealth by robbery, or some other course of injustice, as Prov. 1.11, 12, 13. to fill ourselves with pleasures by defiling our own bodies, as Prov. 7.18. by which means we make an ill bargain, by winning the world and the pleasures of sin, with the loss of our own souls. See Mat. 16.26.  
Fourthly, consider well, whether the offers be only verbal or real. Satan offered our Saviour all the Kingdoms of the world, whereof he had not one to bestow. He offers Eve here increase of wisdom and knowledge, which might advance her to the honour of a God, but she finds nothing at last, in the event, but ignorance and shame.  
Fifthly, consider whether the good tendered unto us be truly and really good, or only in show and outward appearance, whether it be inward or outward, temporary or eternal, such as honour a man in the sight of God, or only in the opinion of the world; for such indeed are Honours, Riches, Pleasures, only shadows of good, deceiving the hearts of all those that rely on them, and leaving them fools at the latter end, Jer. 17.11.  
But it is worthy our observation, that Satan in this great show of love, that he makes unto man, dares not discover at first any ill intention against God, wherein he useth great policy,  
1. That he might not be suspected to tender this offer unto man, rather out of envy and hatred against God, then out of any true desire of man's good.  
2. Lest man, having his heart at present wholly filled with the love of God, the largeness of whose bounty towards him had been manifested in so many late experiments, might have detested any motion of offering the least injury to God to whom he was so deeply engaged. Upon these grounds Satan at first contents himself only with casting out, by way of insinuation, some secret grounds of discontent, and that too by way of question and enquiry, till he might see how those would be first digested, that if they made any impression upon the woman's heart, he might go further and more roundly to work, as he should see occasion. Whence   

12. OBSERVE Satan and his Agents in tempting men to sin, are very wary in discovering their full intentions at first, till they see how they will be entertained.  
Observe. 12 THus Abimelech dares not at the first discover the bloody design, which he had entertained in his heart against his own brethren, till he had first assured unto himself the hearts of the people of Sichem, Judg. 9.2. In like manner dealt Absalon in his treason against his father, which he covered over with a show of courteous behaviour, and zeal for justice, 2 Sam. 15.2. and the pretence of performing his vow, ver. 8. and never shows himself in open rebellion, till he was sure of the people's hearts, and saw that the treason grew strong. The reason whereof is,  
First, because sin in itself hath so ugly a shape, that if it should appear at first in the full proportion thereof, it must needs raise fears and terrors in the hearts of any that are not desperately minded, so that they who hope to prevail with men, to draw them to evil, must discover it by degrees, that it being by the modest beginnings thereof entertained with some liking, by degrees the heart may be insensibly brought on to close with it at the last.  
Secondly, if by the discovery of the foulness of sin, the heart of man should be once possessed with the detestation of it, and of the Agents that solicit him thereunto: It would be impossible, that either the motion itself, or the person that presents it, should find any acceptance for time to come.  
Let all men than beware of the deceitfulness of sin, as the Apostle terms it, Heb. 3.13. and be always jealous, and suspect more in it then appears at the first view, and to that end look not only upon the modest countenance of evil, which first shows itself, but let us take a full view of the whole body thereof, the Beginnings, Progress, and at last the full Growth of that foul Monster, never indeed sufficiently discovered unto us, but in God's Word, which calls Anger and Hatred, Murder, Lust, Adultery, etc. Look not on the first steps of superstition in names, gestures and the like, but upon the foul body of idolatry, which we see they have, and still will bring in after them. Mirth seems modest till it turns to madness, wicked men seem to walk fairly and civilly with us for a while; but if we grow inwardly acquainted with them, and walk in their way; they lead us at last into hell.  
Withal we must take notice, that Satan's wariness hinders not the effectual prosecution of that which he intends; For even in this first insinuation, though in the form of an enquiry, yet he conveys withal such grounds of discontent, and distaste of Gods dealing with man into the woman's heart, and makes such an impression in it thereby, that she shall not easily shake off, as we shall see in the sequel. Whence   

13. OBSERVE Discretion and wariness in men's actions, ought not to hinder the effectual prosecution of that which they intent.  
Observe 13 GOd was justly angry with Moses, when he was so wary in undertaking the charge of bringing up God's people out of Egypt, that at last he refused to engage himself in that service at all, though God called him unto it, Exod. 4.14. Jacob was so wary in departing from Laban, that he would not break away openly, but having Gods command to return into his country, he makes a shift to steal away privily, Gen. 31.3, 17. Discretion may temper zeal; as Physicians correct ingredients in their medicines, that they may work within compass, as fire burns within the chimney, but it must not quench it.  
We have intimated Satan's policy in concealing, and forbearing to mention any thing that might manifest God's bounty and kindness to man, that the woman might fix her eye only upon that fruit in Paradise, which was denied unto her. Whence   

14. OBSERVE. The forgetting of God's mercies, is a great means to take off a man's heart from cleaving to him.  
Observe 14 THat was it which begat in Gods own people Disobedience, Psal. 78.10, 11. Lusting, Psal, 106.13, 14. Idolatry, ver. 20, 21. and flat Apostasy, Hos. 2.5, 8. wherefore, God gives a special charge to prevent Apostasy, by remembering his mercies, Deut. 8.11, 14. It cannot indeed be denied, that mercies received are the clearest and strongest evidences to discover unto us God's All-sufficiency, Love and Goodness, upon the assurance whereof our affiance in him, and readiness to his service do especially depend.  
Let every man carefully,  
1. Observe all the experiments of God's mercies to his people in general, and more particularly towards his own soul.  
2. And lay them up in mind carefully for time to come. whereof we have precedents from holy men of God, Moses, Deborah, David, etc. who composed songs, some upon particular, others upon general mercies received, for the preserving of the memory of them, as indeed he hath made his wonderful works to be remembered, Psal. 11.4. 3. Call them to mind upon all occasions, and enlarge them in every circumstance, for the increasing of our thankfulness, upon new and fresh experiments, for the strengthening of our faith, aggravating our sins, quickening our deadness, and encouraging us in our duties of God's service, as still feeling in our hearts a fresh taste of God's goodness, that our souls may still rejoice in him, as we are directed, Phil. 4.4. Out of the same policy, by which Satan labours to turn away the woman's eyes, from looking back upon the mercies which she had received in so large a measure, he endeavours to fix them upon this pleasant fruit, which was denied her, pointing at God's restraint thereof, with a note either of admiration or indignation, that God should deny man the use of so excellent a fruit. Whence we may   

15 OBSERVE It is a dangerous snare to a man to have his eyes too much fixed upon his wants.  
Observe 15 TO take notice of our wants, whether inward or outward, as far as the sense of them may be a means  
1. To humble us. Or,  
2. To quicken us to prayer, or to the use of lawful means to supply us in what we need, is not only warrantable, but is our duty also: not to have them always before our eyes, and them alone, without observing what we enjoy, may easily  
1. Beget in us unthankfulness and murmuring against God, as it did often in the children of Israel, especially, Numb. 11.1, 4, 5.  
2. Envy towards others, as in Rachel against her Sister Leah, Gen. 30.1.  
3. Disquietness and unsettledness in our ways, as it fell out in David, Psal. 73.3, 14.  
4. Yea, sometimes the adventuring upon unwarrantable courses, to provide for the supply of those wants that pinch us. See Prov. 30.9.  
Let us then in observing our wants, whether in things temporal or spiritual, withal take special notice of what we have, as Elkanah adviseth his wife Hannah, when she was troubled for want of a child, to remember that she had the love of her husband, 1 Sam. 1.8.  
2. And how unworthy we are of any thing at all, even the least mercy with Jacob, Gen. 32.10. and David, 2 Sam. 7.18. Seeing  
1. We have nothing of ourselves, but what God of his bounty bestows.  
2. Neither was he any way bound to bestow on us what we have.  
3. Which also we have not honoured God withal, or employed as we ought, if we were called to account for it.  
4. Consider how many there are which want what we enjoy.  
5. And that God who hath in himself All-sufficiency, and who knows both what we want, and what is fittest for us, is engaged by his general Providence, as a faithful Creator, 1 Pet. 4.19. but more especially by his relation to us as a Father, Isa. 63.16. Mat. 7.11. and beyond all this by his faithful Promise, Heb. 13.6. to give every good thing to such as fear him, Psal. 34.9 10. and walk uprightly, Psal. 84.11.  
That the immediate end which Satan aimed at, in passing over in silence all God's favours to man, and in endeavouring to fix the woman's eyes upon this restraint and interdiction of the fruit forbidden, was to cast her into a discontented humour, at this limitation and abridgement of her liberty (as he would have her conceive) and thereupon to provoke her to take and eat what she pleased, especially in a Garden planted on purpose for her use, the very frame of the temptation itself sufficiently discovers. So that we may here discover whence this impatience (which all men are more or less subject unto) at restraint ariseth; and may   

16. OBSERVE. The nature of man, by the Art and Policy of Satan, is apt to be carried against all restraint and subjection.  
Observe. 16 THat Satan first stirred the mind of the woman to repine at, and at last to cast off this yoke of subjection, we see manifestly in this temptation. Now if he prevailed so far thereby upon our first Parents in their estate of innocency; no marvel, if he prevail so easily upon their posterity in this state of corruption, derived unto them from their Parents, when the very wisdom in them is enmity against God, and neither is nor can be subject to his Law, Rom. 8.7. so that they are now impatient of any yoke, Psal. 2.4. as resolving to be their own lords, Psal. 12 4. but much more of God's yoke, which they peremptorily refuse to take or submit unto, Jer. 44.17. Now that, in stirring up men to this rebellion against God, Satan hath an especial hand, it cannot be questioned by any that takes notice of the main end, which he drives at in all his designs, God's dishonour and man's destruction. For,  
First, what greater dishonour can be done unto God, then to have his Sovereignty disclaimed by man, the most excellent of all his visible creatures?  
Secondly, the rejecting of God's yoke, which only guides in a right way, leaves us under the bondage of our own lusts, and of Satan who rules us by them, and leads us captive at his will. So that it is evident, that the turning away of the foolish slays them, Prov. 1.32.  
Let it be then our chiefest care, both to take on, and put ourselves under Christ's yoke, without which it is impossible to be his disciples, Mat. 11.29. Not only contenting ourselves with that lot and condition which God hath assigned, 1 Tim. 6.8. but wholly giving up ourselves, and resigning our own wills, to be guided by God in all things, after our Saviour's example, Luke 22.42. Considering  
1. God's absolute Sovereignty, by which he hath right to do with his own what he will, Mat. 20.15. Not only in disposing them at his pleasure, to which Ely submits himself, 1 Sam. 3.18. and David, 2 Sam. 15.26. but besides, in giving rules and directions for all their ways, unto which even Christ himself conforms his Will, Psal. 40.8.  
2. Taking notice of his righteousness and holiness, which makes all his laws just and equal in all things, Psal. 119 128.  
3. Acknowledging withal his love, who prescribes and commands us nothing but for our own good, Deut. 6.24. that we may have at present our fruit in holiness, and at last the end everlasting life, yea, that he may with his honour perform and make good unto us all that he hath promised, as he speaks of Abraham's obedience, Genesis 18.19.  
4. And having so much experience of the errors of our own ways, which seem good many times in our own eyes, when the issues of them are death, Prov. 14.12.  
And lastly, of God's wisdom, who better understands what is best and fittest for us than we ourselves can do.  
Satan's policy in proposing this question to the woman, in such ambiguous and doubtful terms may not be passed over, that phrase every tree (as hath been before intimated) being indifferently appliable, to signify either any one or more of the tree of the Garden. For if in stead of every tree he had said any one tree, he had in a sort pointed at, and thereby given the woman occasion, to take notice of God's bounty, who had given man the free use of all the rest of the trees of the Garden, save that alone. Wherefore he chooseth rather to express himself in that ambiguous phrase, lest the easiness of the restraint might be apprehended by the woman, which because it was but from one tree, might be the better borne. Wherefore seeing Satan lays his snare for the woman in this ambiguous expression, we may thence   

17 OBSERVE Ambiguous and doubtful expressions may be, and many times are dangerous snares.  
Observe 17 IF they be purposely used. As,  
1. Betraying an ill mind and affection in him that proposeth them, seeing men that think well and sincerely, have no cause to cover their intentions with the darkness of doubtful terms.  
2. And being dangerous means to lead men into error, if they be not wisely and heedfully observed.  
It discovers whose children they are, that not only use but maintain that dangerous doctrine of equivocation. A Monster hatched by the father of lies, which never durst abide the light, until this last and worst age of the world, neither is it any way countenanced by any of those pretended examples out of Scripture, wherein the words in true construction are neither false nor doubtful, but only short of the Questionists meaning, to conceal that from him which it concerned him not to know.    

VERSE II.  
THe woman, without any advised deliberation in herself, or so much as consulting with her husband, or consideration of the party that proposed the question, or of the nature of the question proposed, or of the scope at which it aimed, gives a present answer, not only to that which was demanded, but to more than the question required, and thereby opening her mind so freely 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 error of hers in opening herself so rashly, to one that she knew not, giveth warrant to  

1 OBSERVE It is dangerous to lay open ourselves 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 man's mind, and a point of wisdom to keep it in till afterwards, Prov. 29.11. Peter endangered himself very fare, 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 less 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 known truths.  
Observe. 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 men's hearts, as, that there is a God, Rom. 1.19, 20. that he judgeth the world, Psal. 58.11. and that in righteousness, 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 truths, which every man's conscience within his own breast gives testimony unto.  
2. Such truths as are delivered by God himself, either recorded in his Word, (as the Creation of the world, and that great mystery of man's Redemption by Jesus Christ, etc.) 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' Prophecy, 2 Kings 7.2. Only believing and acknowledging the truths themselves, we may be warranted to inquire more thoroughly into the Manner, Means, 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 inform ourselves 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 truths which we embrace, to satisfy others, and to maintain them against, and stop the mouths of such as oppose and contradict the truth. And by this assenting unto the truths of God, without questioning or admitting them into debate,  
1. We seal 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 means we provide for our own safety, who having our minds full of ignorance, and by their corrupt disposition, more inclinable to embrace lies rather than truth, might be endangered by admitting known truth to debate, to be misled by the mists of humane reasonings, into error, to the endangering or overthrowing of our faith.  
These were Eves gross 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 form of it she fails many ways. And first in this, that (if she consented not unto) yet she entertains such a dangerous suggestion, as the devil's question implies, with so much coldness of spirit, which she ought to have opposed, with a zealous detestation, and vehement indignation. This error of hers may give just occasion to   

3 OBSERVE Blasphemous and foul 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, Peter's carnal advice to favour himself, and not to yield himself to death, Mat. 16.23. as he had done before Satan's 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 zeal for God's honour and for his truth.  
2. By it we secure ourselves from a farther assault, which we easily invite, when we bear such blasphemies, with too much softness of spirit and patience.  
3. And harden our own hearts against such wicked suggestions, by abhorring the very mention of them.  
4. And oftentimes terrify 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 God's 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 God's 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 jacob's 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 men's 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 goodness, when all the good things which we enjoy, and in which we rejoice, 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 rejoicing in him with thankfulness, and encouraged by such enlargements to all cheerfulness 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 men's hearts, to forget God in his mercies, Deut. 32.18. Psal. 106.21. and to ascribe them to themselves with Nabuchadnezzar, Dan. 4.30. Hab. 1.16. or if not, to their idols, Hos. 2.5. yet at least to some second causes or means, by which those blessings which they enjoy are conveyed unto them, never looking up to the fountain from whence they flow: so that there cannot be too much care used to set God before men, in all the dispensations of his mercies, since they are so apt of themselves to forget him.  
The woman's last failing in this first part of her answer, is manifested in the manner of her expression, which she useth when she mentions Gods grant, of the free use of the fruits of the Garden, of which she speaks in so bare and cold a manner, that she clearly discovers at how low a rate she valued it in her heart. For whereas God in his grant expressly mentions every tree of the Garden, of which he gives them liberty to eat freely, as we render that significant phrase in the Hebrew, (eating thou shalt eat) she minceth it in her relation to Satan, affirming barely and coldly that they did eat of the trees of the Garden, concealing those two circumstances that set out the largeness of the gift. This failing of hers gives occasion to   

5. OBSERVE God's mercies ought not when they are spoken of, to be represented in cold and weak expressions.  
Observe. 5 THus indeed we find godly men, when they have occasion to speak of any mercy, to mention and set them out in such a manner, as if they poured out the very affections of their souls with their words, as David doth, Psal. 103.3, 4. sometimes calling upon, and stirring up others to do the like, Psal. 145.7. sometimes expressing and setting out the blessings themselves, with all the variety of words and phrases that they can devise, as we may see in Moses his Song, Exod. 15. and Deborahs', Judges 5. otherwhiles by occasion of remembering one mercy, gathering together heaps of other mercies of like kind, as Hannah doth in her prayer, 1 Sam. 2.1. and the blessed Virgin in her thanksgiving, Luke 1.46. At other times discovering the fountain whence those blessings flow, God's free Mercy, great Goodness, etc. Psal. 145.7. and to enlarge the mercies the more, setting out the unworthiness of them that receive them, as David doth, 2 Sam. 7.18. and Saint Paul, 1 Tim, 1.13. And this they do  
1. Because, they having their hearts enlarged in the apprehension of them inwardly, cannot but speak as they think of them.  
2. It is our duty to advance the Lord by all the means we can, that his Name alone may be excellent, Psal. 148.13. and great, Mal. 1.11. now nothing advanceth his Name more than his mercies, which therefore must be set out as the mercies of God, high, and without comparison.  
3. When all is done, and we have made use of all our Art and abilities, to set out God's mercies in the largest manner that we can devise, all our words come infinitely short of the full extent of those things which we desire to represent.  
4. In the mean time, while we strive to set out things in the fullest measure, we warm our own hearts, and quicken our affections the more, and fill our hearts with the greater admiration of those things, which exceed all our expressions.    

VERSE III.  
THe woman in this verse, which contains the second part of her answer to Satan's question, coming to speak of the interdiction of the tree of the knowledge of good and evil of which she was demanded, it is worth our observation to take special notice how she riseth in her phrases and expressions, which we shall find fare different from the stile which she had used, in setting out the grant of the use of the rest of the fruits of the Garden; of the former she speaks in a scant and weak manner, of the interdiction she speaks fully and strongly, as will appear in the particulars.  
For first, in this she mentions Gods Name expressly, which she had wholly omitted in speaking of the grant.  
Next, whereas she in her relation of the grant, leaves out two special terms which God had used in giving it, herein speaking of the interdiction, he expresseth at least all, or perhaps more than God had spoken, at least more than Moses had related him to have spoken, and questionless more than Satan had demanded So that by these different manners of expression, she plainly discovers the thoughts of her heart within, that she made no great account of God's mercy in the grant, but the restraint and interdiction she took very tenderly. Whence  

1 OBSERVE men's words and speeches are usually proportioned, according to the measure of the affections of the heart.  
Observe 1 SO our Saviour tells us, that out of the abundance of the heart the mouth will speak, Mat. 12.34. when Elihu is full of matter, and his belly like wine wanting vent, Job 32.18, 19 observe how large and full of life his expressions are in the chapters following. If the heart within be full, the tongue must needs be the pen of a ready Writer, Psal. 45.1. Neither can it be otherwise,  
First, because words being ordained to be the means of representing the thoughts of the heart within, it is agreeable to all reason, that they should express them in their full proportion, as the glass doth the face.  
Secondly, because although the understanding be, or at least should, hold the reins of the tongue, yet the affections add the spurs unto it, as indeed they do many times give the measure to our actions themselves, as we run according to our fear, sight according to our anger, and wake according to our hope and desire, and so in many other of our actions.  
Let us then judge of the temper, both of our own and other men's hearts and inward dispositions by our expressions, although indeed it be more certainly manifested by our actions. A spiritual man speaks of the things of the world as he useth them, necessarily and sparingly. Of spiritual things, as of God, of Christ, of Grace and Glory, feelingly and fully. See Eph 1.3. on the other side, a carnal man's conference of Heaven and heavenly things, is rare, dry and empty; but of worldly things, voluntary, frequent and large, much like Nebuchadnezars vaunt, Dan 4.30. In like manner, we may judge of the ebbs and floods of our inward affections, by the abounding or scanting, and by the strength or weakness of our expressions, as we do sometimes of the ebbs and floods of the sea, by the high rising or low falling of the rivers which run into it. And if it happen otherwise, as it doth sometimes, it is by reason of some natural imperfection. It may so happen, and doth sometimes, that one may have a large heart, and a narrow mouth, as Moses excuseth himself, that he was no man of words, he means, not a man of ready speech, Exod. 4.10. sometimes it falls out, that by some outward occasion, a man is forced to keep in that which his tongue would otherwise be ready to utter, as David could, and was desirous to have spoken, but refrained a while, and held his peace even from good, for the presence of wicked men, Psal. 39.2. Thus sometimes the ebbs and floods of the sea are restrained by the violence of the wind.  
In one thing the woman doth well, whatsoever her meaning was, or whatsoever moved her the reunto, that she mentions the Sanction together with the interdiction (whereof only the devil had enquired) expressing not only what God had forbidden, but withal under how severe a penalty he had forbidden it, and may give us occasion to   

2. OBSERVE When we remember any Law of God, we ought withal to set before us the Sanction an nexed thereunto.  
Observe 2 UNto this God himself seems to direct us, who hath annexed the Sanctions to some of the Laws of the Decalogue, as namely to the second, third and fifth Commandments, notwithstanding the great brevity which he useth in penning that Law, unto which also, after the full delivery of the whole Law, are annexed divers others more at large, Leu. 26. and Deut. 28. And we know, that not only the Law was appointed to be published in the ears of all the people, after their coming into the Land of Canaan, but the Sanctions both of blessings and curses were to be denounced withal, Deut. 28.12, 13. This course that God takes in the delivery of the Law, both directs Ministers in preaching and applying it, to follow that example, and private persons in their meditations, and examination of their ways and actions, not to sever those things which God himself hath joined together. And that,  
1. For God's honour, that all our obedience may be tendered to him both in faith and fear, wherein we acknowledge both his infinite goodness, in rewarding even those duties that we own unto him as his servants, and his holiness and justice, in executing justice upon such as wickedly transgress.  
2. For our own necessity, whose dead hearts need such effectual means to quicken us. Thus we see God every where stirs up his own people to obedience, by the promises of large rewards, as the Apostle doth likewise stir us up, to be abundant always in the Work of the Lord, because we know our labour is not in vain in the Lord, 1 Cor. 15.58. On the other side Job makes use of the terror of God's wrath, to restrain himself from evil, Job 31.23. as likewise doth the Prophet David, Psal. 119.120.  
The next thing observable in this part of the woman's answer is, that she prefixeth the Name of God, both to the interdiction, and to the judgement threatened, which though she seem to do with some repining, or rising of her heart against the strictness of Gods dealing with her, notwithstanding howsoever she may make an ill use of it, yet she doth no more than she ought to have done, and may give us occasion to,   

3 OBSERVE When we lay the Law of God before us, we must withal fix our thoughts upon him that gives it.  
Observe. 3 FOr this purpose, in delivering the Decalogue, the Lord, before the Law himself prefixeth his own Name. And thus all the Prophets, in urging and applying the Law in all their reproofs, exhortations, threaten or promises, still prefixeth before them, or annexeth unto them The Lord hath spoken, or, The Word of the Lord. And indeed, the remembering of God's Name upon such occasions, is of singular use sundry ways.  
1. Together with God's Name, is represented unto us his Authority, and withal both his Wisdom and Goodness, which will be an effectual means to stay and silence all carnal reasonings, which otherwise will very hardly be answered, considering how hard a matter it is, for the wisdom of the flesh to submit to the Law, Rom. 8.7. But against God himself, who dare dispute with the Apostle, Rom. 9.20.  
2. By the same means we are quickened to obedience with cheerfulness, when we consider that they are the Commandments of that God, who gave us our being and in whom we subsist, to whom we own ourselves, and all we have, and from whom we expect glory and immortality, and eternal life. See David's answer to his scoffing wife, 2 Sam. 6.21.  
3. Only this looking upon God in all his Commandments, makes our services duties of obedience, when they are performed at the Command, and in submission to the Will of him whose we are, whereby we acknowledge both his Authority, and besides his Will to be the rule of Righteousness.  
Lastly, it wonderfully stirs us up to watchfulness, diligence, and sincerity in all our carriage, when we behold the Presence, Majesty and Holiness of him to whom we perform our duties, serving him with reverence and fear, and with a single heart, as being the God who sees in secret, and whose eyes are purer than to behold evil.  
But all circumstances duly weighed, and the whole frame of the woman's answer duly considered, it seems more than probable, that her prefixing of God's Name to this interdiction, proceeds merely from an humour of discontent, and the rising of her spirit against the restraint, from eating the fruit of the tree of the knowledge of good and evil, and by consequent against God himself, who had laid this restraint upon her. So easy a matter it was for Satan to work her heart, even in this state of innocency, to impatience and discontent at any restraint at all, how much more easily doth he set our heart against it, in this state of corruption? So that we may from hence   

4 OBSERVE It is an hard matter to bring man's heart to submit unto, and bear with patience and cheerfulness any yoke of restraint.  
Observe 4 THe evidence of this truth appears, not only in the sons of Belial (as the Scripture terms them) who refuse to bear any yoke, but break all bands, and cast away the cords from them, Psal. 2.3. but even in those that pretend to submit to the Law, and yet when it crosseth their humour cast it aside, as did Johanan and his companions, Jer. 43.4, 5. or at least submit to it with murmuring like Zipporah, Exod. 4.25. Nay, the best and dearest of God's servants, though they have really and cordially taken upon them Christ's yoke, so far, that they consent to the Law that it is good and holy, Rom. 7.16. and righteous in all things, Psal. 119.128. and delight in it, Rom. 7.22. Psal. 119.24. and engage themselves in their purposes and resolutions to observe it constantly in all things, Psal. 119.106. yet they find a law in their members, that is, strong lusts in their fleshly part, rebelling and rising up against that Law, that their mind approves and submits unto, Rom. 7.23. and striving to shake off that yoke, that they may be at liberty. And this comes to pass, because the best are but renewed in part, and have sin dwelling in them still, although it reign not in them, so that they are partly carnal still: and therefore there is still something in them, that neither is, nor can be subject to God's Law, Rom. 8.7. but grows more rebellious by restraint, Rom. 7.8, 9 as waters swell the higher by the dam, that stops their course. This condition of his children, the Lord himself hath thus disposed in wisdom,  
1. That we might be the more sensible of our deliverance, from the bondage of this sin, when we find the neighbourhood of it so troublesome unto us.  
2. That we might cleave close unto Christ, drawing still from him a fresh supply of the Spirit of Power, for the mastering of our corruptions.  
3. That the Power of his Spirit may the more appear, in mastering and prevailing upon those lusts, that make head continually against it.  
4. To commend the obedience of his children, in submitting to his Law, even when their natural inclination bends against it; against which when they strive with all their power, that they may submit unto God's Law, they do thereby manifest their love unto it, and delight in it.  
1. Let every man than labour the more carefully, to subdue and mortify this fleshly and carnal part, which yet remains within us, which continually stirs us up to rebellion against God, wherein although it prevail not fully, yet it both takes off that cheerfulness of Spirit, wherewith God requires to be served, Deut. 28.47. and in which he delights, 2 Cor. 9.7. and abates that joy in duties of obedience, which we might find, Prov. 21.15. and that enlargement of spirit, which should provoke us to run the way of God's Commandments, Psal. 119.32. That this body of death (as the Apostle terms it, Rom. 7.24.) being in some measure subdued, every thought within us may be brought under to the obedience of Christ, 2 Cor. 10.5.  
Whether that clause (neither shall ye touch it) were expressed by God himself, in the interdiction (although omitted by Moses in the relation of it) or whether the woman adds it of her own, as conceiving it to be necessarily implied in the prohibition, to eat of that fruit, it is not much material, only we may thence,   

5 OBSERVE Whosoever will not be entangled by allurements to sin, must not come near them.  
Observe. 5 WE may not stand in the Council of the ungodly, Psal. 1.1. nor come near their paths, as Solomon adviseth, Prov. 4.14, 15. nor near the door of a lewd woman's house, Prov. 5.8. much less to be where she is, which Joseph so carefully avoided, Gen. 39.10. we are forbidden to touch any unclean thing, 2 Cor. 6.17. or to name fornication or uncleanness, Eph. 5.3. Job will not so much as look upon a maid, that he might not think on her, Job 31.1. and we are commanded to hate the very garment spotted with the flesh, Judas 23. And this we must do,  
1. Out of the conscience of the weakness of our corrupt nature, which as easily takes fire by the least allurement to sin, as gunpowder doth by any spark that falls into it, or rather of itself draws towards it, as iron doth toward an adamant: now we know that he that will not be burnt, must carry no coals in his bosom, Prov 6.27.  
2. That we may manifest our perfect detestation of evil, which every man, that will approve himself to be a lover of God must hate, Psal. 97.10. so that by withdrawing from allurements to sin, we not only manifest our own holiness, but besides by our example, we are a means to teach others, not to draw near unto that, which they observe us so carefully to avoid and fly from.  
It is upon good ground conceived generally, that the woman, in this answer of hers to Satan, gives him great advantage and encouragement, by the last words thereof, wherein she expresseth the curse threatened against the transgressors of this Commandment in so slight a manner, as if it were either uncertain, or at least inconsiderable; this is evident, that her relation comes fare short of that strong and powerful expression, wherein God had delivered it unto her: And withal, by relating the interdiction in the strictest terms she could devise, and the curse in so slight and weak an expression, she gives great cause of suspicion, that as she distasted the strictness of the command, on the one side, so she had no great fear of the curse on the other side, of which the devil makes great advantage, as we shall see in the sequel: so that comparing this her slighting of the curse, with her breach of the Commandment, which immediately followed, we may   

6 OBSERVE The slighting of the curse of the Law, makes way to the transgression of the Law.  
Observe 6 HE that blesseth himself in his heart, when he hears the cause denounced, pronouncing peace to his own soul, though he walk in all the abominations of his heart, will not fear to add drunkenness unto thirst, Deut. 29.19. and if one scoff at Christ's coming unto judgement, 2 Pet. 3.3, 4. to execute vengeance on those that deny subjection, Luke 19.27. he will easily resolve to walk after his own lusts. Indeed, how can it fall out otherwise? seeing although the cords of love, both to God and to his Law, be the strongest bands to keep the godly within their bounds, yet the curse and terror of wrath and vengeance, is the strongest bridle to hold in such as are merely carnal, who are therefore compared to horse and mule, Psal. 32.9. which when they have once cast off the bridle, they run on headlong to all excess of riot.  
Again, whosoever hath cast off the fear of God's wrath, hath laid aside, in effect, all grounds of respect towards him, as having in a sort denied his Providence, Holiness, Truth, Justice and Power, and consequently broken in sunder all the bands, which might hold him on in any course of obedience.    

VERSE 4.  
BY this answer of the woman, Satan had now sufficiently discovered the temper of her spirit. He finds her heart impatient of her restraint, and ready to repine against God that had laid it on her, and thereupon the proneness of her will and affections, to break out into actual rebellion, if the terror of the curse, threatened in case of transgression of the Commandment, could be wholly removed, which also held but by a weak thread, as we have seen, The woman, having discovered in her answer, her slighting of it, either as uncertain or unconsiderable. Wherefore he thinks it best to dally with her no longer, but comes up close to her, and putting on a bold face,  
First, he peremptorily denies the terror of the curse, as if that were only laid before her as a scarecrow, seeing God well knew that no such evil would follow the eating of that fruit, as he had threatened.  
Secondly, with like impudence and confidence, in stead of that curse he assures the woman of a singular benefit, which the eating of the fruit of that tree would bring her, the knowledge of good and evil; for the truth whereof he appeals to God himself, who, as he affirms, knew well enough, that this tree had such an extraordinary virtue. This dangerous assault the woman drew on by her weak and cold answer. Whence  

1 OBSERVE A little yielding to Satan in his temptations, invites and encourageth him to a stronger and more violent assault.  
Observe. 1 IF a man yield so fare, as to stand in sinners counsels, Satan will not leave till he have brought him to walk in sinners ways, till at last he sit down in the seat of scorners. If he can prevail with David, to dr●w him to commit adultery with Bathsheba, he will not leave till he have brought him to murder her husband. If Herod will be won to imprison John Baptist, he shall not stick at last to cut off his head, Mark 6.17, 27. and if Peter go so far as to deny his Master, he shall at last forswear him too, Mat. 26.74.  
The first reason hereof may be taken from Satan's diligence and vigilancy, to make the best of, and pursue to the utter most all advantages, (like Benhadad's messengers, 1 Kings 20.33.) as waters, where the bank gins to yield, lie upon it with the greater weight, especially if we join with his diligence his malice, which sets him on, and is never satisfied, till he have brought men to destruction, 1 Pet. 5.8.  
Secondly, it is just with God to punish men's haltings, and want of zeal, with more dangerous errors and backslidings.  
Let us then be careful to resist Satan strongly in his first encounters, as we are advised. 1 Pet. 5.9. with resolute denials, and vehement detestations of every sinful motion, that it get not the least footing in our hearts, which it doth when it finds allowance, or (which is some degree of allowance) cold resistance. This resolute opposing of sinful motions,  
1. Keeps our hearts free from all defilement by sin.  
2. Moves God to strengthen us with a greater measure of grace, as he did Saint Paul, 2 Cor. 12 9  
3. And daunts the devil, and makes him fly from us, when he is readily opposed and resisted, Jam 4.7.  
Now comparing Satan's wariness in his first encounter with the woman, wherein he seems somewhat modest, as proposing things only by way of enquiry, but affirming nothing positively, especially forbearing to charge God at all, unless it were by a secret insinuation, with this bold and shameless charge of dissembling and dealing falsely with man, against his own knowledge, we may take notice of the deceitfulness of sin, and   

2 OBSERVE Even those which seem modest in sin at the first, grow bold and shameless in it at the last.  
Observe 2 ABsalom, in the beginning of his treasonable practices, makes no show of any thing but courtesy, and zeal for justice, but when he had won the hearts of the people, he grows shameless, and breaks out into open rebellion, and incestuously defiles his father's Concubines: and wicked men being past sense and shame, give themselves over to all lasciviousness, Eph. 4.19. glorying at last in their own shame, Phil. 3.19. and acting things not comely, Rom. 1.28. not fit to be named by modest men, Ephes. 5.12. The reason whereof is,  
1. Because use and custom makes sin so familiar unto men, that it takes away, first the sense, and then the shame that follows it, which as they feel not in themselves, so they fear it not from others.  
2. By this means God brings all evils to light, that the committers of them may be abhorred of all men, and his justice may be the more clearly manifested in their deserved punishment.  
But we cannot but with admiration take special notice of Satan's impudence, who presumes to give God the lie, and flatly to contradict so evident a truth, so lately and expressly delivered from his own mouth, and that also, as it is most probable in the woman's own hearing. Whence   

3 OBSERVE There is no truth of God so clear and manifest, which Satan and his Agents dare not to contradict.  
Observe. 3 THere can be nothing more clear than the goodness of God, in his rewarding those that serve him, which all experience makes manifest, and yet the imps of Satan flatly deny it, Job 21.15. as they do in like manner his Providence, Job 22.13, 14. and his Justice; Ezech. 18. nay, even God Himself, Psal. 53.1. The less are we to marvel, if they question and deny the firmest grounds of faith, seeing they are things not seen, as they have done in all Ages, as Christ's Deity, Humanity, the value of his satisfactions, the Deity of the Holy Ghost, the Immortality of the soul, the Resurrection of the body, and the like. And no marvel,  
1. Seeing Satan is both a liar, and the father of lies, John 8.44. so that by his own nature he must needs be opposite to the truth.  
A d 2. Besides, it concerns him above all things to contradict fundamental truths, upon which Gods honour and man's salvation most depend, both which Satan labours to overthrow with all his power.  
3. And lastly, he well understands by experience, the corruption of man's nature, which inclines him to embrace darkness rather than light, to believe lies rather than to love the truth, which gives him great hope of prevailing, even in suggesting the foulest untruths to such favourable hearers.  
The end at which Satan aimed, in contradicting this intermination of death to be inflicted upon man, if he should presume to eat of the forbidden fruit, was to embolden the woman to rebellion, by freeing her from the terror of God's wrath, which might be a means, by the fear of the danger, to withhold her from committing the sin. But the observation to be drawn from thence we have handled already.  
That which we are to take notice of in the next place is, that Satan in speaking of this intermination, takes up the phrase itself in which God had delivered it, Gen 2.17. which the woman in her answer had altered, and expressed it in more gentle and uncertain terms, which questionless he did, not to help the woman's memory, nor much less to tax her for faltering in her answer: But rather, that when he had laid the curse before her in the strictest terms, he might elude it, in a way of scorn, telling the woman in effect, that this terrible threatening was not other than a mere scarecrow, whereas God knew well enough that no such effect would follow, as he had threatened. Whence   

4. OBSERVE Satan and his Agents never make use of God's Word, but for mischief:  
Observe 4 EIther to scoff at it, Isa. 5.19. 1 Cor. 15.32. or tempt others to sin, as we see Satan makes use even of the Word itself, to persuade our Saviour to tempt God, Mat. 4.6. Or else to contradict it, as those proud men do Jeremy's answer from God, Jer. 43.2. or to lull men asleep in carnal security, which was the custom of the false prophets, Jer. 23.17. by which means they strengthened the hands of evil doers, that none returned from his wickedness, ver. 14. Neither indeed can it be otherwise,  
1. Because they being themselves defiled, even their very consciences, they must necessarily defile all that they handle, Tit. 1.15.  
2. Because they hate the Word itself, and therefore cannot either think or speak of it, unless it be to abuse or discredit it some way or other. See, Prov. 1.29.  
3. And lastly, because Satan that guides them, delights in nothing more than to pollute the most holy things of God, and to fight against him with his own weapons.  
Let us then be always jealous and wary of the taking up of God's Name or Word, by wicked men in their speeches and conferences, always fearing some evil practice in hand. Seeing we know them to be haters, both of the Word itself, 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 aim at God's honour, nor intent any good unto us, but must, even in using God's Word, endeavour, either by it to uphold some dangerous errors and heresies, to the corrupting of the sound doctrine contained in the Word, or to countenance wicked men's own corrupt practices, and to disgrace other men's 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 means of making him wise, and enabling him to discern 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 men's word for it, that laying wait for innocent blood, is the way to make one rich, and to fill his house with spoil, Prov. 5.13. so must Ahab take the false prophet's 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 men's own heart, who are witnesses with him, as himself speaks, Isa. 43.9, 10. In like manner, his servants, that speak unto us in his Name, bring forth evident and demonstrative proofs 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 affirm 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 privilege to him alone, incommunicable to any creature, not to men who are all liars, Rem 3.4. Much less to Satan, who is the father of lies, John 8.44. Indeed Satan sometimes imitates God in this way, and offers also, and makes show, to confirm by experiments what he suggests, as that proud men are happy because they prosper, Mal. 3.15. by which means he prevails 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 david's, Psal. 73.2, 3, 13. But therein he plays the notable Sophister,  
1. In representing wicked men's prosperity so, as if it were the reward of their wickedness, whereas, it is either the blessing of God upon their provident care and industry, in managing their affairs according to his own decree, Prov. 10.4. and 14.23. or for the manifesting of his Goodness to all, Mat. 5.45. and his Justice in their condemnation who abuse his mercies, and provoke him by their sins, 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 happiness, 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 Satan's words are falsehood, which therefore can have no reality upon which they are founded; for if they had, they were not falsehood.  
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 grossly besotted that believe every word? which Solomon tells us is the character of a fool, 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 fool thought, Luke 12.19. and may be purchased by ways 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 groundless opinions, and others (if it may be) more false than 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 God's 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 slight 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 wisdom of the world?  
Satan, if we mark it well, manifests great policy, in choosing out the ground upon which he raiseth up jealousy in the woman's heart against God. That Paradise was a Garden of great pleasure and delight, excellently furnished with all variety of the choicest fruits, planted by God Himself, and freely given and bestowed on man out of his mere bounty: These things were so clear and evident, that they could not be contradicted or questioned, and thereso●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, not manifest in itself, and therefore might the more safely be questioned. Wherefore he useth all the Art he can to cast a jealousy into the woman's mind, that in this great show of liberality God intended her no true good. So that we may hence   

2 OBSERVE It is Satan's custom and policy, to cast suspicions of evil ends, on that which he cannot blame or discredit otherwise.  
Observe. 2 THus when David's wisdom, valour, and good service to the State, were so manifest, that they could not be denied; he breeds a jealous opinion in the heart of Saul, that David had an intention to make use of the honour and reputation which he had gotten by these means to step into his throne, and thrust him out of his Kingdom. When no man could blame Ahimeleches supplying of David with such provisions as he wanted, being both the King's servant and as he conceived, employed then in the King's service; Doeg, an instrument of Satan's, suggests that he was confederate with David in all his treasonable practices. In like manner dealt the Scribes and Pharisees with our Saviour Christ: for when they had nothing to blame, either in his life or doctrine, they cast a jealousy into pilate's head, that he practised rebellion against Caesar. The like aspersions they cast upon the Christians in the primitive times, that they were enemies to, and rebellious against all Authority, falsifiers of Testaments, incestuous, and secret practisers of all abominations. In the like manner he hath dealt with the Church of God in all ages, and doth unto this day. The reasons whereof may be  
1. Because evil intentions are, in true estimation, the greatest of all evils, wherewith men can be charged.  
2. Because nothing can be laid unto men's charge (especially where their lives and actions are without offence) with so much advantage, be cause things that appear not in themselves, may with as much probability be affirmed as they can be denied.  
1. Let us then acknowledge Gods infinite goodness, that finds means to justify his servants, and to maintain their credit against such dangerous practices of Satan and his instruments against them, as no wisdom of man can prevent: notwithstanding all which he bringeth forth their innocency as the light, and their righteousness as the noonday, as he promiseth to do, Psal. 37.6.  
2. Let all good men walk wisely towards those which are without, Col. 4.5. cutting off all advantages from those that seek occasion, after the Apostles example, 2 Cor. 11.12. abstaining from all appearance of evil, 1 Thes. 5.22. walking circumspectly, Eph. 5.15. taking the Prophet David for example, who honoured Abners funeral with his own presence (which was more than perhaps otherwise he would have done) that no man might suspect him to have had any hand with Joab in contriving Abners death, 2 Sam 3.36, 37.  
3. Believe not rashly such jealousies as are oftentimes entertained of men, even in good actions, as being taken up, and cast upon men, either by those,  
1. Who do therein discover their uncharitable minds, (for charity thinks not evil, 1 Cor. 15.57.)  
2. And are therein but the instruments of Satan, whose work it is to discredit the godly, seeing he cannot by their lives and actions, which witness their holiness, yet by raising jealousies of the unsoundness of their hearts, as he endeavoured to cast such an aspersion upon holy Job, Job 1.9. and 2.4.  
Now, if we observe it well, we shall find those same evils justly charged upon Satan, of which he endeavours to tax God himself. He chargeth God with deluding man, in terrifying him with a fearful curse, which should never come: in the mean time he deludes him in good earnest, in promising a great good, which he knew should prove clean contrary. He chargeth God with envying man's happiness, when it was he himself, that out of envy laboured to seduce him, to his utter ruin and destruction, as we shall see anon. Whence   

3. OBSERVE It is usual with Satan and his Agents, to charge upon other men those evils falsely, whereof themselves are truly guilty.  
Observe 3 THus in all Ages of the Church, the false Prophets, ambitious Priests, Scribes and Pharisees, charge the true Prophets of God, Christ Jesus Himself, and his holy Apostles, with those sins whereof themselves were truly guilty, with deceiving the people, troubling the world, affecting greatness, profaning the holy things of God, and other like crimes, which may happen upon divers grounds,  
1. Those that have false and evil hearts of their own, are apt to suspect that to be in other men, which they find to be in themselves.  
2. By casting suspicions upon other men, they hope in some measure to clear themselves, as if they might in all probability be free from those evils, which they tax in other men: or at least they hope to gain thus much, that their own evils may seem the less heinous, when other men appear to be little better than they.  
Let none of us then be much moved at those aspersions that are cast upon godly men, although with much confidence and boldness, as hypocrisy, pride, covetousness, contempt, and opposing of Authority, which upon due examination will be found to reign in those, who lay that to the charge of God's children whom we know they hate, and therefore no marvel if they endeavour to disgrace as much as they may.  
Satan's endeavour was to move the woman to taste of the fruit forbidden, that she might be advanced thereby to a better condition, endued with a greater measure of knowledge, enabling her to know good and evil, and raised up to little less than the honour of a God. Those glorious offers tend to no other end, but to move her to discontent at her present condition, as being far below that which it might have been, which must needs at last reflect upon God Himself, who withheld from them that better estate, unto which they might have been advanced. To move the woman to seek after a better condition, he presents her those suggestions that might move her to discontent at her present estate. Whence we may   

4. OBSERVE Discontent at our present condition is a dangerous temptation of Satan.  
Observe. 4 IT is indeed directly contrary to God's express direction, 1 Tim. 6.8. Heb. 13.5. and unto the practice of all godly men: see the Apostles example, Phil. 4.11. and is the daughter of pride and self-love, which makes us think ourselves worthy of much more than we have, and is the Parent  
1. Of anthankfulnesse to God for what we have received, which proceeds from an undervaluing of those blessings which we enjoy.  
2. Of unquietness in our own hearts, when our desires are not satisfied, as Ahab had no rest in himself, when he could not get Naboths vineyard, 1 Kings 21.3, 4.  
3. Of envy at and contention with our neighbours, who possess that which we desire to enjoy, and are consequently looked on by us with an evil eye, as standing in our way to the obtaining of that which we aim at.  
4. Of unconscionable dealing, and taking up ways of dishonest gain, that we may purchase that by any means, without which we think ourselves not sufficiently supplied, according to our worth.  
Let then all that are godly, the more carefully labour to establish their hearts in a settled content, in that condition in which God hath placed them, which must be done  
1. By approving it in their judgement, as every way best and fittest for them, and for God's honour and glory.  
2. By bringing in and limiting our desires thereby so far, that we wish it not to be other than it is.  
3. By bringing our affections to delight and rejoice in it, as in that lot which God himself hath laid out unto us, and that upon these considerations.  
1. That whatsoever we enjoy, is more than we have any title unto by nature, who came into the world naked, a consideration which Job quiets his heart withal, when he was at once stripped of all that he had, Job 1.21.  
2. That we are unworthy of what we enjoy, (as Jacob acknowledgeth himself less than the least of God's mercies, Gen. 32.10.) so that whatsoever we enjoy, we have out of favour and free grace.  
3. That what we have, we have no ability to manage as we ought, nor can give a perfect account of it, if God should deal strictly with us.  
4. That God who hath allotted us our estates, is infinitely wise, and therefore better knows what is fittest for us than we ourselves, and no less kind and loving, nay, much more than we are to ourselves, and therefore will not fail to give us any thing that may be truly good unto us, as having given us his own Son, with whom he cannot but give us all things, Rom. 8.32.  
5. That the life of man consists not in abundance, as our Saviour tells us, Luke 12.15. but in a secret supply of our wants by God's blessing, who makes a little that a righteous man hath, better than the riches of the ungodly, Psal. 37.16.  
6. That when we have what we would desire, yet we must depend upon God for our allowance out of it every day, as all men rich and poor are directed to do by our Saviour, to beg of him their portion for every day.  
Now this contentedness must reach even to our spiritual as well as to our temporal estate; wherein our want of grace, sense of our inward corruptions, continual conflicts with Satan, and foils by him many times, though they may and aught to quicken us to prayer and watchfulnels, and make us humble and vile in our own eyes, yet ought not to disquiet our hearts so far, as to provoke us to impatiency and murmuring at our present condition, or to kindle our desires to long after such a change of it, as is not warranted. Rather our unquietness at our own corruptions, should beget in us only an holy indignation against ourselves, for our errors and failings, with a desire of that future condition, wherein we shall put off this body of death, (yet with patience waiting till the time of our appointed changing, Job 14.14) but no manner of impatience against our present condition, or repining against God, who hath so ordered it, both for his own glory, and for our good at the last.  
When Satan tells the woman, that by eating the forbidden fruit her eyes should be opened, he necessarily implies, that for the present, both she and her husband were blind in effect; so that these are the two grounds upon which he endeavours to move the woman to discontent at her present condition.  
The first, that she was under restraint, and not left at liberty, to take what she pleased.  
The second, that she was held in blindness and ignorance, wherewith Satan would have her conceive she had great cause to be troubled, as she had reason to be, if the suggestion had been true. So that we may thence   

5 OBSERVE Blindness and Ignorance is a great misery.  
Observe. 5 IT is not good (saith Solomon) that the soul should be without knowledge, Prov. 19.2. The Apostle goes farther, and in express terms tells us, that ignorance alienates us from the Life of God, Eph. 4.18. and reckons it up amongst the spiritual plagues, which the Lord in his justice laid upon those that dishonoured him, and glorified him not as God, the darkening of their sottish hearts, Rom. 1.21. and is the means by which Satan (whose work it is to blind men, 2 Cor. 4.4) prevails so far upon men, as he leads them at his will into all lasciviousness, Eph. 4.19. and indeed into all other sins, when their eyes being blinded, they know not whither they go, 1 John 2.11. More particularly, the evils of this fearful plague are  
1. The abasing of a man unto the condition of a beast, from which he differs, and is advanced above him only in his understanding. Thus David for want of a right judgement and understanding of God's ways terms himself a beast, Psal. 73.22. as be doth likewise all men else, Psal. 49 20. as Agur likewise terms himself brutish upon the same ground, Prov. 30.2.  
2. Ignorance makes a man unuseful and unserviceable every way, in all his undertake; for only a wise man's eyes are in his head, but a fool walks in darkness, Eccl. 2.14. which we know hinders all manner of employments, as appears in the darkness of Egypt, which fixed them to their places from whence they could not remove, till the darkness was over, E●od. 10.23.  
3. Ignorance leaves a man without comfort, for it is the light that is sweet, that is comfortable, Eccl. 11.7. and the light of the eyes rejoiceth the heart, Prov, 15.30. consequently, darkness and ignorance must needs leave the heart without comfort, whence the Scripture expresseth, one being in a sad condition by being in darkness without light. Isa. 50.10. Now that only the Scripture esteems to be knowledge, which is the knowledge of God, Prov. 30.2. and that in the face of Jesus Christ, John 17.3. and of the things that are freely given us of God, 1 Cor. 2.12. revealed by the Word, and taught by the Spirit.  
Satan contents not himself with working the heart of the woman to a discontented humour against her present condition, but gives a step farther and persuades her that God knew how to help it, but would not, that by this means she might conceive, that God's heart stood not well affected towards her, and that he wished her no good, whatsoever show he made to the contrary.  
First, because he might have allowed this means of gaining knowledge (which he had so strictly forbidden them,) without any prejudice to himself at all.  
Secondly, that he had denied it them out of an evil disposition, namely, that he might excel and be God alone: wherein he most blasphemously chargeth God with injustice, in taking order to maintain his own right, and providing for his own honour, before the advancing of his creatures, (of which, notwithstanding according to their place and condition, he takes care in all his ways.) Now although it be true, that this is most unjustly applied unto God, though it were an evil in a creature: Yet seeing this is the colour by which Satan blinds the woman's eyes, that God was unjust in this act of his, because it is granted th●t it is unjust in one creatures dealing with another upon that ground which Satan here supposeth, and all men grant; We may   

6. OBSERVE, It is great injustice in any man, to keep under, and hinder others for his own advantage.  
Observe 6 TO get up into places of honour, that we may keep others low, & be admired alone, to join land to land, till there be no more place, that we may dwell alone, Isa. 5.8. to keep in corn, that we may have plenty when others want, Prov. 11.26. to hoard up coin, and lad ourselves with thick clay, (as the Prophet terms it, Hab. 2.6. that we may be rich alone, when others are kept low and poor. But much more to keep away the Key of knowledge, with the Scribes and Pharisees, and their Apes the popish Prelates, that we may be esteemed wise alone, and the generality of men may be kept in blindness and ignorance. The reason whereof is, because God, (who by right of Creation, being Lord of all things, hath power to dispose them and order them according to his own will) hath appointed the preservation of community, to be the common end whereunto all creatures should tend, and whereunto all their sufficiency should be referred. So that, to speak properly, no man hath any thing for himself alone. Not his wealth, which is (as our Saviour calls it) another man's, Luke 16.12. even any man's that needs, who hath an interest in it, whom therefore the wise man calls the owner thereof, Prov. 3.27. nor his graces much less, which are given to profit withal, 1 Cor. 12.7. and consequently, a man reserving any thing (which he hath received only as a Steward, to employ and bestow it on others, as God directs him) to himself, merely for his own advantage, without employing it for a common good, he unjustly keeps back from others that whereunto God himself hath given them a title, which is stronger than all the civil titles in the world. Yet is this that which the whole world aims at in all their labours and endeavours, and drives at with all their wisdom and policy, to do well unto themselves alone, whatsoever becomes of other men, wherein they are approved and applauded too by all men, Psal. 49.18.  
When Satan persuades the woman to eat of this fruit, though forbidden, and that under so heavy a curse, he must withal necessarily imply, that no other tree in the Garden, but that alone, had this virtue to make one wise, and that therefore they should not fear to adventure the eating of it (although it were forbidden) for so great a benefit. For if any other tree, whereof they might freely eat, had the same virtue, it had been a vain thing to persuade her to run so dangerous an hazard, to gain that by eating the fruit forbidden, which they might as easily obtain without any danger at all, by eating of some other fruit, which was not forbidden. This then is the main scope at which Satan drives.  
First, to persuade the woman, that no tree in the Garden had this singular virtue, by making man wise, to advance him near to the state of a God, but this alone.  
Secondly, and leaves her thereupon to infer, that God did but delude them with a false show of liberality, because he gave them only fruits of ordinary and vulgar use, but withheld from them this tree, which had this eminent virtue, to make man wise like unto God. So that we have here occasion to   

7 OBSERVE, It is false liberality to withhold things that are of true value, and to bestow that which is of little worth.  
Observe. 7 THat is the exception which the children of Israel take against Moses, that he fed them with nothing but Manna, but had not given them any of the varieties of Egypt, Numb. 11.4, 5, 6. nor had given them a land flowing with milk and honey, or possessed them of fields and vineyards. Numb. 16.14. God justly taxeth his people, Mal. 1.14. that when they had males in their flocks, they sacrificed unto him corrupt or base things. And as justly taxeth Saul, for passing under the Anathema, the vile and refuse of the  of the Amalekites, and reserving the best of the sheep and the oxen, and of the fatlings, 1 Sam. 15.9. The reason is, that true liberality is the fruit of love, which is grounded upon the estimation of that which we love, and expressed in bestowing upon the person whom we love, gifts answerable to the price and value that we set upon him. Thus Abraham in disposing of his estate, gave some portions to the sons of his Concubines, but the choice and main of his estate he left unto his son Isaac, which was his darling, Gen. 25.5, 6. Now then, where we bestow things of little worth, we show little love, and consequently, those things which we so bestow, cannot be esteemed true liberality.  
Let us, upon this ground, admire the infinite and incomprehensible love of God unto man, upon whom he hath bestowed his own beloved Son, his choicest Jewel, his Delight daily, Prov. 8.30. and that from all eternity. Thus the Holy Ghost every where sets out this unvaluable Love of God, as John 3.16. and 1 John 4.9. the more, that we have thereby assurance, that he cannot but with him give us all things, Rom. 8.32. even every thing that is good, which he hath promised to all that love him, Psal 84.11. The consideration of this wonderful expression of God's love to man, as it cannot but amaze and astonish us, so it ought to quicken us to a serious enquiry, and searching into that wonderful mystery, that we may in some measure comprehend with all Saints, that love that passeth knowledge, endeavouring to measure it out in all the dimensions thereof, Eph. 3.18, 19 that our mouths may be filled with his praises, and our hearts with his love, considering what we may render unto him again, with the Prophet David, Psal. 116.12. and resolving to stick at nothing, wherein we may testify our thankfulness for such manifestations of his love unto us, the first of our increase, Prov. 3 9 the male of our flock, the flower of our age, the beginning of our strength, Eccl. 12.1. all our abilities, even the strongest affections of our souls, Deut. 10.12. as being all of them  
1. His own, 1 Chron. 29.14.  
2. And the best of them unworthy of the greatness of his Majesty, Mic. 6.6, 7.  
3. Altogether unproportionable to that which we have received.  
4. Yet to be recompensed with a plentiful reward, measured unto us, beyond all that we can conceive, when the day of refreshing shall come.  
Satan's endeavour in the first place (as we have seen) was to take off man's heart from God; his next policy is to faster it to the creature.  
First, to himself, by advising him to propose unto himself his own good, as his only scope, without any respect unto God's honour at all.  
Secondly, he moves the woman to seek to the creature, as the means to procure unto her that which she desired, namely, to eat of this fruit forbidden, as having in it a secret virtue to make her wise, even like unto God Himself. The forcible arguments by which he persuades thereunto, we shall examine anon. For the present, let us take notice of Satan's Art, by which he labours to settle man's heart in a resolved Apostasy from God, unto which he makes way, by fixing it wholly upon the creature, without any respect unto God at all. Whence   

8 OBSERVE. Man's leaning to the creature must necessarily utterly divide his heart from God.  
Observe. 8 NO man (saith our Saviour) can serve two Masters; but if he lean to the one, he must despise the other, Mat. 6.24. whence it is, that the Apostle makes, trusting in God, and trusting in riches diversely opposite one to the other, and by consequent incompatible, 1 Tim 6.17. the like opposition the Prophet makes, between trusting in God, and relying on man, Jer. 17.5. or on one's wisdom, Prov. 3.5. If Demas once embrace this present world, farewel the Apostles, yea, and Christ himself, 2 Tim. 4.10. The reason is, God must be depended on alone, as he is God alone, and none with him: he must have the whole heart, and all the affections of it, Luke 10.27. so that there is nothing left to be imparted to any creature, unless it be in subordination to him. Our cleaving to God is represented by marriage, Jer. 3.14. wherein, if the woman cleave to another man the marriage band is wholly dissolved. And God we know is a jealous God, and therefore utterly impatient of any Corrival: if we forsake him, he will certainly forsake us.  
Let every one of us then beware of declining in our hearts after the favour of men, wealth, honours, pleasures, and the like: looking upon that sin, not as it is favourably judged of by the world, but as we find it represented unto us in the Word: the Apostle tells us, that in cleaving to pleasures, we set them above God himself in our hearts, 2 Tim. 3.4. St. James tells us, our friendship or closing with the world is enmity against God, James 4.4. and our Saviour tells us, that man that loves riches, is as hard to be recovered, as it is to pass a Camel through the eye of a needle, Mat. 19.24. Let us therefore in this sin consider  
1. The indignity, both in respect of God, whom we abase below his own creatures: See Jer. 2.12, 13. and in relation to ourselves, when we stoop to those things, which are either far below us, or at the best but equal to us.  
2. The folly, in forsaking the fountain of living waters, and digging Cisterns that hold no water, which makes them prove fools in the event, Jer. 17.11, 13.  
3 The danger of provoking God's jealousy, which no man is able to endure.  
2. Let all men, that desire to cleave unto God in sincerity and truth, begin first with the denial of themselves, and of the world, as our Saviour directs all that will be his followers, Mat. 16.24. They that will put the ship under sail, must first weigh their Anchors. Now we deny ourselves and the world,  
1. In our judgements, when we set all things, even those that men so highly esteem in the world, at a low rate in our hearts, as they are indeed.  
2. When our cares about them are sleight and few, as those that seek after greater and higher things.  
3. When our affections towards them are cold and weak, as our joys, sorrows, fears, and the like, when we have brought our hearts so far, that our hearts are emptied of the love, both of the world and ourselves, then are we fit to close with God, and not before.  
To draw the woman to the embracing of the creature, Satan moves her first, with that which was likely to affect her most, to have respect to nothing but herself, and her own advancement, and to make use of the means, by which she might in knowledge become equal unto God himself. Whence   

9 OBSERVE. Self-love and seeking is one of Satan's most dangerous snares.  
Observe 9 FIrst, because it most easily seizeth upon man's heart, as it is clearly manifested unto any that will take notice of men's ways, and of the scope whereat they aim, not only men that live without God in this present world, or without any form of godliness, whose character is to belovers of themselves, 2 Tim. 3.2. enquiring after nothing else, but who will show them any good, Psal. 4.6. referring all unto themselves with the King of Babylon, Dan. 4.30. Is not this great Babylon which I have built, by the might of my power, and for the honour of my Majesty, blessing themselves, and approving others in that way. Psal. 49.18. But in the Church of God this evil prevails so strongly, that Saint Paul complains, that even in his time all men sought their own, and no man, save Timothy, sought the things of Jesus Christ, Phil. 2.21. The reason whereof is, that there is by God himself planted in the hearts of all men, the love of themselves, which in subordination to God is warrantable, but the affection itself being natural, and moving strongly, is hardly, by the power of grace, which is but weak, kept within due bounds, that is, in subordination to God, and in a due respect to community.  
Again, upon the same ground, when this inordinate self hath once seized on a man's heart, it is hardly mastered, as being grounded upon self-conceit, or an high opinion of ones self, which easily prevails upon the will, by which he makes choice of all things in relation to himself, so that both the affection, and all the endeavours are carried on accordingly, to self-rejoycing and selfseeking.  
Secondly, as this evil disposition easily seizeth upon us, and possesseth us strongly, so is it of all others most injurious.  
1. To God against whom we lift up ourselves, advancing ourselves above him, in seeking ourselves more than his honour, for which we were created, and preferring our own lusts, before his righteous and holy Will.  
2. To men, whom we must neglect in all offices and services of love, when we seek only ourselves, and our own advantages.  
3. But most of all to ourselves, who neglecting both our duty to him, when we respect ourselves more than his honour, and towards our brethren, must therefore lose all our reward, which is promised only to such as serve God according to his will, and one another thorough love.  
Let every man then, both abhor in his heart, and bend himself against so dangerous an evil, the daughter of infidelity, mother of covetousness, ambition, contention, and a thousand like evils, and therefore by the just judgement of God, accompanied with these fearful plagues.  
1. The subjecting and abasing of ourselves to the creatures, for the attaining of our ends, whereas God hath put them under our feet.  
2. The troubling and vexing of our minds with continual unquietness, caused necessarily, by seeking and labouring for that, unto which we can never attain.  
3. The tempting of us to divers ways of dishonest gain, contentions, envyings, uncharitableness for the attaining of our desired ends, seeing the ways of Justice, Mercy and Truth can no way help us to gain that which we aim at. There is indeed Self considered in relation to God and community, which one may love, (otherwise our Saviour would never have laid our love to ourselves before us, as a pattern of love to our neighbours,) namely, one may love himself  
1. As God's creature.  
2. As created after his Image.  
3. As an instrument of his glory.  
4. As a servant to community, for the good of others: so fare one may not only love himself, but seek himself too upon these grounds, and in relation to these ends. But self taken without relation to God and community, is a mere fantasy, to be abhorred as an idol of our own brains. This self-love is founded upon pride and self conceit, or an opinion (though groundless) of ones own worth, whether for Wisdom, Goodness, or any inward or outward eminency; And is manifested in leaning to one's own will and wisdom, setting out his own worth, rejoicing in himself and his own good, in directing all his endeavours to the attaining of his own ends, and in his zeal against all that oppose him in that course. Therefore this foul evil must be opposed by self-denial, (as incompatible with true Piety, which it quencheth where it reigns, and blemisheth where it dwells) consisting  
1. In a low esteem of ones self.  
2. In the laying aside ones own wisdom and will.  
3. In rejoicing in God alone, looking only at him as the fountain of whatsoever we are or have.  
4. In bending all our endeavours to advance his glory, and to serve one another through love, as we are commanded, 1 Cor. 10.31. Gal 5.13.  
To have moved the woman to seek after some base and sensual delight and pleasure, or to have tempted her with profit (especially being lord of the whole earth,) had been a vain thing, those base earthly things her heavenly mind had never stooped unto: wherefore Satan finds out for her, and presents unto her a bait fit for her, as being agreeable to her temper, the increase of her knowledge, which might equal her even with God himself, thus we usually take fowls and fishes, by such baits, as they naturally most delight in. Whence   

10 OBSERVE Satan usually layeth his snares for men in those things wherein they naturally take most delight.  
Observe 10 THus he allures the covetous by wealth and riches, the voluptuous by sensual pleasures and delights, the ambitious by honours and preferments, wise men by knowledge, the angry, envious, melancholic and the like, by objects fitted to their several passions and dispositions: In like manner, he makes use of wives to seduce their husbands, as Jezabel to corrupt Ahab, 1 Kings 21.25. of Parents to corrupt their children, Jer. 44.17. The reason is,  
First, because by this means he prevails upon men much more easily, as having an help within our own breasts, to let in those temptations wherewith he assails us.  
And secondly, because such snares, when they have entangled us, hold us of all others most strongly, as indeed love is strong as death, Cantic. 8.6.  
Let men then be always fearful of some snare or other, in things of ordinary use, if our hearts delight in them; as of houses, apparel, meats, and drinks, friends, goods, nay, of knowledge and grace itself, and performances of the best duties, lest they lift up our hearts, 1 Cor. 8.1. making us to think highly of ourselves, and to despise others, or make us grow secure and careless, neglecting the use of those means that might establish us in a right way. Let us take care to enjoy such things, the more they delight us, with the more fear and trembling, watching diligently over our own hearts, lest by the corrupt inclination of them, and the policy of Satan, they become snares unto us, to entangle us before we be ware, as being least suspected, because they are beloved.  
If we come to consider this bait more particularly, we find it to be knowledge, which Satan persuades the woman to labour to increase, by eating the fruit forbidden. Now knowledge (we know) is the ornament of man's soul, unto which as Nature hath fitted man only, of all visible creatures, so duty binds him to increase it what he may, Prov. 16.16. and 4.7. Thus Satan lays a snare for her, in that which was her duty. Whence   

11 OBSERVE Satan tempts us to sin, not only in our pleasures and delights, but even in our duties too.  
Observe. 11 IN religious exercises, to outward performances, unseasonable undertake; in our labours to self-service; in our food to sensual delight in the creature; in our clothing to pride and vanity; in conference to vain jangling; in bargaining to injustice; in getting and keeping, to covetousness. The reason is,  
1. Because we are in such ways most secure, and therefore most easily ensnared.  
2. Satan desires most to corrupt our best endeavours, for the greater dishonour to God and Religion.  
3. Because there be many easy and dangerous errors in circumstances of duty, even where the substance of the action is warrantable in itself.  
Let it then be our care, as to walk in ways warrantable in themselves, so to go forwards therein with great circumspection and wariness, begging God's assistance to order our steps in his Word, Psal. 119.133. that is, in the ways prescribed in his Word, walking in the Spirit, that we may not fulfil the lusts of the flesh, Gal. 5.16.  
2. Guiding ourselves in every circumstance by the rule of that Word, in the time, in the manner, in the measure, and in the end of every action, that we may do not only What God hath commanded us, but As he hath commanded us, Deut. 6.25. for the failing wherein God made a breach upon Uzzah, even in that good action of bringing the Ark, 1 Chron. 15.13. Thus the Word ought to be our Counsellor in every particular, Psal. 119.24. and as a Lantern in our hands to guide our steps, verse 105.  
3. There needs, for this purpose, the thinking on our ways beforehand, with the Prophet, Psal. 119.59. and the examination of them afterwards, that we may beg ●●rdon for our errors, as Hezekiah doth for the people that had not cleansed themselves before the eating of the Passeover, 2 Chron. 30.18. and may look more carefully to our ways for time to come.  
It will not be amiss, to consider what kind of knowledge it is, which Satan persuades the woman to seek after, the knowledge of good and evil; Good they knew already, at least as fare as was needful for them to know; with evil they had nothing to do, nor consequently any cause, much less any warrant to seek after the knowledge of that which they could make no use of when they had attained it. So that we may thence   

12 OBSERVE The searching after the knowledge of unnecessary things, is one of Satan's snares, and unprofitable to us.  
Observe 12 Hence it is, that the Angel denies to discover some secrets to Daniel, Dan. 12.9, 13. as likewise, our Saviour Himself denies to discover the time of the day of Judgement, unto his Disciples, Mark 13.32. and the time of the restoring of the Kingdom of Israel to his Apostles, Acts 1.7. (as a thing unlawful to inquire after) or what should become of Saint John, to Saint Peter, John 21.21, 22. as being a thing that concerned not him to know. The reasons may be,  
1. Because the searching into things not revealed, must of necessity be joined with some unthankfulness for the knowledge of things that are revealed.  
2. We know, knowledge of itself pusses up, where it is not sanctified, 1 Cor. 8.1. and we have no reason to expect that God should bless what he hath not granted; no more knowledge unlawfully gotten, then stolen goods: seeing all blessings are annexed to acts of obedience, in those things which God hath warranted and commanded.  
Let us then learn to be wise to sobriety, (as the words, Rom. 12.3. may not improperly be rendered,) contenting ourselves with the knowledge  
1. Of such things as God hath revealed in his Word, which belong to us, Deut. 29.29.  
2. Which are most proper and useful to us, as our Saviour intimates in his answer to Saint Peter, John 21.21, 22. Thus Solomon begs of God understanding, to judge the people over which God had set him, 1 Kings 3.9. a Petition which God highly approves, and grants in a large proportion.  
3. As are profitable to edification both of ourselves and others. See Eph. 4.29. these the Apostle calls wholesome words, 1 Tim. 6.3. as for the searching after the knowledge of future events, which God hath sealed up in his own breast, and oppositions of Sciences, 1 Tim. 6.20. they must needs occasion  
1. Unprofitable expense of time.  
2. Needless distraction of our thoughts.  
3. The neglect of searching into things more useful and needful for ourselves and others.  
4. And tends to ungodliness; the nourishing of pride, contention, and the like, and are the very baits and snares of Satan.  
If we consider the Promise which Satan tenders to the woman, to allure her to rebellion, we may easily discover how vain and unprofitable that had been which he here offers unto her, if she had or could have gained it; and from this particular may take notice of the rest of his offers, And   

13 OBSERVE, The Promises of Satan, or his Agents, are of such things as are either evil, or unprofitable.  
Observe. 13 SUch was that of Jezabel to King Ahab, to give him Naboths vineyard, 1 Kings 21.7. which proved to be the ruin of himself and his family. Like unto this are the promises of those wicked wretches, to such as they desire to seduce, to fill their houses with spoil, by laying wait for innocent blood, Prov. 1.13. and of the same nature is the promise of the whore to the young man, whom she tempts to lewdness, to give him his fill of love, Prov. 7.18. she should have said, of filthy lust. Those things thus tendered and promised, are either evil in their own nature, as that of the whore and the drunkards, Isa. 56.12. of the devils to witches, to help them to destroy and do mischief. Or at least they bring evil after them, as riches reserved to men greedy of gain for their hurt, Eccl. 5.13. nourishing pride, security, voluptuousness, carnal confidence, and the like, besides the piercing of the heart thorough with many sorrows, 1 Tim. 6.10. neither indeed is it possible, that it should be otherwise: for who can hope for good things from evil men, or profitable things from such as are unprofitable, both to themselves, and others?  
Let no man then suffer himself to be beguiled and led away by such fair promises, of the favour of great men, increase of wealth, enjoying of variety of pleasures, and the like, (which the men of the wo● so much look after) tendered unto us by wicked men, and that usually in a way of sin: But every man advisedly consider  
1. The nature of the things themselves that are offered unto us, which we shall find to be such, as can neither make us good, nor much less happy.  
2. What they promise in them, which is only the having, not the enjoying, much less the holy use of them, without which they can do us no good.  
3. Under what condition they are offered unto us, which we shall find usually to be the committing of some sin, or the neglecting of some good duty or other.  
4. Take notice with what affection they tender them unto us: questionless those that love us not, cannot promise or bestow any thing on us, out of any true desire of our good, but either to serve their own turns, or to draw us, if it may be, to the same wicked practices, which they themselves delight in.  
5. Let us seriously consider what the issue and event must needs be at the last, when we have wearied ourselves in vain, to become fools at the latter end, Jer. 17.12. complaining when it will be too late to help it, Prov. 5.11. Let us therefore hearken unto God, whose promises are  
1. All of them Yea and Amen,  
2. Of things truly, and in themselves, Grace, and Glory, and every good thing, Psal. 84.11.  
3. Tendered unto us out of true love, that he may do us good at the latter end, Deut. 8.16.  
4. And that under the condition of serving him for our own good, Deut. 6.24. having at present our fruit in holiness, and hereafter the end everlasting life, Rom. 6.22. so that our soul shall bless the Lord that hath given us counsel, Psal. 16.7. whence experience shall show us, that it is good to draw near unto God, Psal. 73.28.  
To move Eve the more effectually, Satan sets before her the high degree of honour, unto which that knowledge which might be gained by eating this forbidden fruit, would advance her, that she should be as God. So that we may here take notice, whereunto Satan labours to draw the minds of wicked men, and may   

14 OBSERVE. The special end that Satan persuades wicked men to aim at, is, that they may be as Gods.  
Observe 14 THis was not only the high thought of the proud King of Babel, Isa. 14.13, 14. or of Antichrist his Antitype, 2 Thes. 2.4. but is the desire of every wicked man, to have or do that which is peculiar to God himself.  
1. To excel alone, and to get themselves a name, that may be admired and spoken of by all men, not only the bvilders of Babel, Gen. 11.4. and Absalon, 2 Sam 18.18. but generally all proud men, as they are described unto us, Psal. 49.11.  
2. To be independent, and to have sufficiency in their own hand, as that fool thought himself to have, Luke 12.19. which is the desire of all covetous persons.  
3. To be commanded by none, but to be their own lords, Psal. 12.4. to follow only their own counsel, and be guided by their own wills, Jer. 44.16.  
4. To give account to none but themselves, with those rebellious Jews, that desire to have the Holy One of Israel cease from them, Isa. 30.11. and Amaziah, who will not be called to account by the Prophet, 2 Chron. 25.16.  
5. To refer all to themselves, and to their own glory, with proud Nabuchadnezzar, Dan. 4.30. and to do well to themselves, Psal. 49, 18.  
The consideration hereof may discover unto us the heinousness of such sins, as most men usually too slightly pass over, which in wicked men are so gross, that they appear to the whole world, as the aiming at their own glory and praise, the applying of all their endeavours to advance themselves above others, in their estates and possessions, in their houses, food, clothing, that they may be admired above others, and excel alone; their refusing to be directed or reproved, when they step awry, manifesting that they desire to have none other law, but their own wills and counsels. These are so palpable affectations of a state and condition above a man, and usurpations of divine privileges, that they can neither be denied nor excused. Now for the godly, though they desire and endeavour to keep down this swelling of the heart, yet they may easily discover in themselves the striving of their natural corruption, to prick them forwards to such inordinate desires, for which they have also great cause to humble themselves, and that the more, because they have known so much of God, and of their own vileness, and so well understand the end unto which they were created, that they should so far forget their own condition, and not consider the impossibility of attaining to what they desire, or the impiety of desiring it if they could, as to desire to share any way with God in his honour, who is not honoured as a God, unless all things be thrown down at his feet, Isa. 2.11. till he alone be magnified, and his directions and will submitted unto and obeyed: this is, or aught to be a matter of great mourning unto every godly soul.  
Now Satan is not content to stir up the woman's spirit to endeavour to advance herself so high, as to be a match even with God himself, unless withal he advance the basest creatures to take up God's room in her heart, which he doth, when he moves the woman to expect that from the fruit of this tree, which belongs to God aloen to bestow, even the virtue of giving wisdom and understanding, which God hath reserved in his own power, who only knows the place thereof, as Job tells us, Job 28.20. Whence we may   

15 OBSERVE. It is Satan's policy to draw men to depend upon the creature, for that which only God can give.  
Observe. 15 THus he persuades Balak to depend on that false Prophet Balaam, for blessing and cursing, Numb. 22.6. and usually men to expect rain from the heavens, which none can give but God alone, Jerem. 14.22. Nourishment, and thereby life from food, which is maintained only by every Word that proceeds out of God's mouth, Mat. 4.3, 4. Safety and sufficiency from wealth and riches, Prov. 18.11. The reason is,  
1. That he may thereby dishonour God, in robbing him of the honour of being All sufficient, and bestow it upon the creature.  
2. That he may abase man, by bringing him to depend upon those things which God hath put under his feet, and deceive him withal, in drawing him to seek water from broken Cisterns, that hold none, Jer. 2.13.  
Let all that are wise take notice of the least motion of their hearts, that tends that way, abhorring the very lest inclination of our affections that way, as a dangerous evil.  
1. Dishonourable both to God and ourselves.  
2. Uncomfortable, when our hearts cannot be assured of that which we depend upon, as having no firm ground to support our hopes.  
3. Unprofitable when men gain nothing by such a kind of dependence, more than they do by a dream of a great feast, who find themselves empty and hungry when they are awake.  
4. Most dangerous, by drawing us from the service of God, to the service of the creature, upon which we have our dependence. This notwithstanding is an evil sickness, that seizeth on the greatest part of the world, who are carnal, as appears by their labour and care about the creatures, security and contentment which they desire to take in enjoying them, fear and mourning in the loss of them, as if they had lost their gods, and much more by their neglect of God and his service, as if their happiness consisted not in him at all.  
It is worthy our observation, that when Satan tempts the woman to seek her own advancement, in that very temptation he moves her withal, to make use of the creature for the attaining of that end, to eat of the forbidden fruit, that she might become as God, so that we may easily discern how nearly these two foul evils are linked together, so that the one necessarily draws on the other; And may   

15 OBSERVE. Selfseeking and dependence on the creature, are evils that be inseparable.  
Observe 15 THus the Apostle joins together as inseparable companions, self-love, (the ground of selfseeking) and covetousness, 2 Tim. 3.2. Now this comes to pass,  
1. By necessity, because man as well as all other creatures, wanting sufficiency in himself, for self-subsistence, having now in a sort departed from God, and thereby lost his dependence upon him, hath nothing else left him, but the creature to fly unto for his support.  
2. Because God by his just judgement cannot bring upon man a fit plague to avenge the dishonour done to him, by lifting up ourselves against him, then by abasing us to submit to things below ourselves.  
Let us learn the right way of curing our hearts of that shameful, uncomfortable, unprofitable, impious sin of dependence upon the creatures, by labouring to cast out of our hearts this inordinate self-love, which is the root of that evil, the very mother and nurse of covetousness, men-serving, and the like. Upon this ground it is, that our Saviour, Mat. 16.24. makes selfe-denial the first condition required of one that will be a follower of him, as being that which withal takes us off from all dependence upon the creature, and thereby leaves us free to close with Christ.  
It is of great use unto us, to take notice a little farther, how this way which Satan proposeth to the woman for her advancement crosseth itself. Forsooth, she must out of hand be made a God, and which way shall this be brought to pass? she must for the attaining of this honour stoop unto, and depend upon a poor creature far below herself, so that the means of her advancement must be to bring herself infinitely lower than she was, and of a Lord (as God had made her) over the creatures, to become a kind of slave unto them. Whence   

17 OBSERVE. Satan's preferments are in true estimation abasements and base slaveries.  
Observe. 17 SOme of his servants do indeed talk of liberty, but are in truth the servants of corruptions, 2 Pet. 2.19. He promiseth Christ to bestow on him all the Kingdoms of the world; but it is under the condition that he must first worship him, and thereby stoop unto the basest of all his vassals, Mat. 4.9. Thus he deals with us continually, alluring us to be independent upon God, and to wait on him no longer, and in the mean time endeavouring to bring us to place our dependence upon the meanest of his creatures. So likewise in the duties of our service, he persuades us to cast off the yoke of God's Law and subjection to his will, and in the mean time provokes us to the service of our own base lusts, so that we take on us instead of one God, as many lords as we have vile and inordinate affections in our own hearts, and (which is worst of all) himself too, after whom we walk in fulfilling them, and are led captive by him according to his will, 2 Tim. 2.26. exercising us in base services, and exacting them with greater rigour, and rewarding with nothing at the last, but with shame and sorrow at present, and everlasting destruction hereafter.  
Satan well knew that if the woman had taken some longer time to commune, either with her own heart, or with her husband; there would have been discovered so many strong evidences for the justifying of God, in his exceeding large bounty to the man and woman, by the undeniable experiments of those real favours which they had received from him, that the scandalous and blasphemous imputation of God's ill affection to them, would soon have vanished, as a mist before the Sun. Wherefore, we shall find, that Satan labours all that he can to thrust forward the woman to a speedy resolution, and execution thereupon, to fall presently to the eating of the forbidden fruit, that she might instantly be advanced to the honour of God. How destructive that proved unto her, will appear in the event that followed. So that we may hence   

18 OBSERVE Hasty resolutions prove commonly dangerous in the issue.  
Observe 18 WIthout counsel the People and State fall; but in the multitude of Counselors there is safety, saith the wise man, Prov. 11.14. and he that hasteth with his foot sinneth, chap. 19.2. and, without counsel, as ill ways are usually resolved on, so that which is purposed is overthrown, Prov. 15.22. The reason is  
1. Because in the ought of our heart natural motions, which are full of error, come first to hand; upon which if we settle our resolutions, we must needs be mistaken, and err dangerously ere we be ware.  
2. Because our understanding, being weak in itself, is not able at once to take in, and lay before it all things, upon which a well-grounded judgement should be settled; so that we need some time, to search out and lay together all those circumstances and evidences, which must guide us in all that we take in hand.  
Now to draw on the woman to this speedy resolution, Satan sets before her eyes the speedy and present effect of that fruit, that it had such a virtue as to open their eyes, that very day that they should eat of it. Whence   

19 OBSERVE The nearer things are to be enjoyed, the more strongly the heart is affected towards them.  
Observe 19 HOpe deferred makes the heart sick (saith the wise man, Prov. 13.12.) as on the other side, judgement deferred maketh the heart secure and fearless, Eccl. 8.11. Mat. 24.48. on the contrary side, present judgement fills the heart with terror, as we see in the judgement on Dathan and Abiram, did the children of Israel, though otherwise a senseless people, Numb. 16.34. as likewise when the desire comes, it is a tree of life, the means of reviving the soul: whence our Saviour, to affect the spirit of the poor thief upon the cross, tells him that he should be with him in Paradise that very day, Luke 23.43. The reason is, the affections of the heart are most strongly moved by sense, which apprehends only things that are present: whence it must needs follow, that the nearer things are unto us in our apprehension, the more strongly the heart must be moved by them.  
If then we desire to have our hearts moved, either by mercies or judgements, let us labour to bring them as near as we can. Thus God represents unto Cain sin (he means the punishment of sin) as lying at the door, Gen. 4.7. To morrow the Lord will be angry if we sin to day, say the messengers sent from the children of Israel to the Reubenites and the Gadites, Josh. 22.18, and Ahijah to Jeroboams wife, tells her, that the judgement upon Jeroboams house is coming even now, 1 Kings 14.14. so in mercies, abraham's rejoicing at Christ's day, was, that he saw it, (that is, apprehended it) as present, John 8.56. To this purpose  
1. Let us be careful to fix our eyes upon the present examples of mercies or judgements upon ourselves or others, especially upon those which are inward and spiritual, laying hold of eternal life, upon the sense of God's present favours, as the Prophet David seems to do, Psal. 73.24. and beholding and trembling at the very face of hell in present judgements.  
2. Labour to work those experiments upon our hearts, till they awaken faith, by which only those things which are to come are made present, Heb. 11.1. so that they affect men with joy, as if they were possessed already, 1 Pet. 1.8. and with like fear on the other side.  
3. Let us often recount with ourselves the shortness of this present life. Meditation may and will show a man's life unto him but a span long, and may make a thousand years seem unto him, as God accounts them, but as one day.    

VERSE 6.  
ANd when the woman saw] That is, when she partly beheld with her eyes, and was as fully persuaded in her heart, as if she had seen it. For, although the outward beauty of the fruit might be seen with the eye, yet the goodness of it for food (which nothing could discover but the taste) and much more the virtue of it, to make one wise, were things not to be seen with the eye: so that seeing in this place, must necessarily withal include believing.  
That the tree] That is, the fruit of the tree, for that only could be eaten) Was good for food] and therefore (as she might be persuaded) more apt to preserve life then to bring death, as God had threatened. Now that the fruit of this tree was good for food, she might easily be induced to believe, because she had by experience found it so in other fruits of the Garden, that those which delighted the eye, were likewise grateful to the taste: and questionless, in this the woman was not deceived, for the fruit doubtless had no evil in the nature of it, only the use of it was made evil unto man by God's interdiction.  
And that it was pleasant to the eyes] Which perhaps she had not taken notice of before, as not thinking it fit, to look upon that with observation which she might not touch, or if perhaps she had looked upon it, she beheld it not with the same affection before that now she did, which made it now more delightful in her eyes than it had been before. This seems to be the woman's first outward act, in this sin of hers, the gazing upon this fruit with delight.  
And a tree to be desired] The woman's desire after this fruit, is not mentioned by Moses, till he come to speak of getting knowledge, to intimate, that although the beauty of the fruit in her eye, and the usefulness of it for food, might somewhat affect her, yet that which set her heart on fire with the desire after it, was especially and chief the hope of getting the knowledge of good and evil.  
To make one wise] or prudent, as some translate it, although (as it seems,) not so properly nor agreeably to the sense of the Holy Ghost, seeing the wisdom here spoken of must be the same, which had before been mentioned by Satan, and consisteth rather in contemplation then in practice, and therefore must be conceived to be rather Sapience than Prudence, or at least must include them both.  
She took of the fruit thereof] Which before she had acknowledged she might not touch. Now in this kind of expression the Holy Ghost discovers unto us the Rule by which the woman now guided herself, namely, by the lusts of her own heart, and no longer by the Commandment and Will of God. It was now no impediment to her to eat of the fruit of that tree, because God had forbidden it; it was a sufficient warrant to her to take and eat it, because she desired it. Withal, we have here pointed out unto us the several steps and degrees, by which the woman went on, till she came up to the height of her sin; she saw, she desired, she took and eat, and at the last gave unto her husband that he might eat.  
And gave also to her husband] Having questionless found the fruit as grateful to her taste as she expected, but not as Satan, with an intention to beguile him, but out of love to make him partaker with her, of this newfound means of her happiness. Thus Satan blinded her eyes, and God left her to herself, to be insensible of the evil which she had brought upon herself, till she had been led on by Satan to do as much mischief as she might, and drawn her husband into the same condition with her.  
With her] That is, to eat with her, or as she had done: For otherwise he must needs be with her, in the same place, when she gave him of the fruit to eat. Now whether she went after him to find him out, or whether he came to her of himself, and when, and whether before she had eaten of the fruit, or after (which is most probable) it is uncertain, and not much material to be known.  
And he did eat] By his wife's persuasion, as well as by her offer of the fruit, and by her example for ver. 17. God censures him for harkening to the voice of his wife. By what words or arguments she prevailed with him it is not expressed, it is most probable, that she related unto him all that which she had heard from Satan before, which the Holy Ghost thinks not needful to repeat again, as affecting brevity, and having this only scope, to manifest, that God had no finger in Adam's sin, but that the woman was tempted and deceived by Satan, and the man by the woman. Thus were the two fountains, out of which all mankind issued, both poisoned and corrupted, and consequently of necessity, by them, their whole posterity after them; seeing there can be nothing clean, drawn out of that which is unclean.  
We have then in this verse set before our eyes the success and effect of Satan's temptation.  
First, the woman's affections are distempered and corrupted by her outward senses; and both by them and by Satan's suggestions, her Mind and Judgement are perverted, till she breaks out at last into the actual transgression of God's Commandment, and draws her husband after her.  
Secondly, it is probable that the woman might have seen this tree before, without any inordinate affection towards the fruit thereof: it may be that it was not then so pleasant in her eyes, as it now appears unto her, after Satan had by his suggestions distempered her heart, and kindled her affections to an inordinate desire after it, and then it seems very beautiful in her eyes. Whence  

1 OBSERVE. Things usually appear unto us, as we stand affected towards them in our hearts.  
Observe 1 TO men of carnal minds, carnal things seem to be matters of great worth; as Riches to the covetous, Honour to the ambitious, Beauty to the adulterous, and dainty fare to the voluptuous, because their affections and desires are towards them. As likewise on the other side, Christ and his Righteousness, Grace and Glory seem in their eyes, to be matters of small value, because their affections are against them. Nay, the very objects of sense, and much more the arguments that are brought and presented to us in discourse, seem more or less weighty, and consequently make a deeper or slighter impression, and prevail more or less with us, as our hearts stand affected the one way or the other. As it happens in our bodies, that contagious sicknesses, yea, distempers of hea● or cold and the like, prevail more or less upon men, according as the body itself is inwardly disposed.  
Let it be then the care and labour of every man, to get those carnal and sensual affections, wherewith all our hearts naturally are possessed, subdued and mortified, ourselves renewed in the spirit of our minds, and our hearts changed from this carnal and earthly disposition, to a spiritual and heavenly frame, lest they remaining carnal and earthly still, represent things unto us, not according to truth, but according to their own temper, as a distempered taste doth the relish of our meats, and so beguile us by corrupting our judgements, which must necessarily lead us into dangerous errors, making evidences of heavenly truths small, and sensual objects great. And let all men be careful to take heed of judging of any thing, when their minds are distempered with any passion, or giving much heed unto such men's judgements, who manifest themselves to be engaged in their affections beforehand.  
By that which we have already considered in the prevailing of Satan by this temptation, it appears, that we cannot lay the blame of drawing the woman to this sin, upon the fruit of this tree, which she had in all probability beheld before this, without sin, but it was the impression made upon her heart by Satan's suggestions, which made that fruit a snare unto her now, which was none before. Whence   

2 OBSERVE, Sin proceeds not from the outward object, but from the corruption of the heart within.  
Observe. 2 INdeed those things that defile a man come from within. Mark 7.21. and it is not the beholding of a woman, but the lusting after her in one's 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 man's 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 affirms 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 own hearts within us, and the motions that arise from thence. The evil than 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 solicitations to sin, with an intent to corrupt and draw others to evil, (as the devil from the glory of the Kingdoms of the world, drew his temptation wherewith he endeavoured to allure our blessed Saviour to fall down and worship him) yet neither the creature itself, nor the temptation or motion presented with it, causeth any sin in us, unless they meet with some corruption in our hearts, to embrace and entertain them; Seeing the nature of sin consists in a voluntary motion of the mind against the Law of God, whichcan proceed from no other cause, but only from the motion of the mind of him that sins.  
We have laid before us the first step of the woman's sin, 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 discern that object before her eye: she looks now upon it in a sinful way, fixing her eye upon it with a more serious observation of the pleasantness of it, which so affected her heart, that she takes the boldness to pluck and eat it. So she gins her sin in gazing upon, and perfects it in taking and eating Whence   

3 OBSERVE, It is dangerous to a man to fix his senses upon enticing objects.  
Observe. 3 TO look upon the wine in the glass, 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 eyelids of a whore when they gaze in her face, Prov. 6.25. as the looking upon Bathsheba when she washed herself 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 turn away his ear from harkening 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 fix them upon such things as are useful and profitable, remembering the use for which God hath given them unto us, which is partly natural, to inform 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 minds 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 dependence 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 diversely 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, unless we look warily to ourselves. 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 souls, 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 Satan's information, that the tree was good for food, and to be desired to get knowledge upon Satan's bare word, without any experiment made, or any other proof at all to justify what he affirms, 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? Questionless, she shows in this error of hers the disposition of man's 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 help of a Mind furnished with all divine knowledge, and questionless 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 foul a lie, and that merely upon Satan's sugestion and information, against God's express word delivered by his own mouth; we have great reason to be jealous of ourselves, being naturally blinded with error, having our understanding full of darkness, Eph. 4.18. and our wills wholly averse from Truth, and taking pleasure in unrighteousness, 2 Thessaly 2.10. seeing  
1. The Truth of God contains many heavenly and deep mysteries hard to be understood, much more to be believed, seeing they are foolishness to a natural man, 1 Cor. 2.14.  
2. Seeing we have by nature an hatred against the Wisdom and Counsel of God, because it crosseth our carnal affections, and condemns all our ways 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 concerns the grounds of Truth, delivered in the Word; seeing the world is guided by the wisdom 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 Jews dealt with our Saviour, John 8.45. because the world lying in wickedness, 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 Satan's 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 drawn 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 than our children. It must needs be so, seeing love being grounded upon a persuasion 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 Son 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, rejoicing in the fruition of them more cordially, preserving them more carefully, and resting on them more securely, then on God's Promises of Grace and Glory, of this life, and of that which is to come, which (as their own ways convince them to their faces) they esteem little better than mere delusions. Yea, it is manifest that they have no desire towards any way or work of Godliness, of which they promise themselves no good by them, Job. 21.15. but disgrace, poverty, danger, loss of profit and pleasure, besides much unquietness of mind. 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 hear any evil, than they are unto the godly, of whom themselves are always 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, prevails with her above the terror of the curse, though denounced by God himself. Whence   

6 OBSERVE, The terrors of wrath to come cannot prev●●● 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 less can the fear of future evils work on our hearts. The Prophet complains, that the people's violent affection to rebellious courses, thrust them forwards as an horse rusheth into the battle, Jer. 8.6. (of whom the Lord himself testifieth, that he mocketh at fear, and turns not back from the sword, Job 39.22.) opposing their confirmed resolutions to evil, against any shame or fear 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 sin are) being apprehended by sense, work more strongly upon the affections, than things absent can do, because they want that help of sense to convey them to the minds, 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 judgement is deferred, and is not present, the heart is not affected with the fear of it, but hardened in men to mischief, Eccl. 8.11.  
2. Because affections, (which things present raise up in us,) blind our judgements so far, that the evils threatened, because they are not present, are not believed, so that men persuade themselves they will not come, Deut. 29.19. Isa. 28.15. and for that reason the fear 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 spoke against him, ver. 23. the hands of the wicked rob 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 God's 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 Lion's 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 men's displeasure threatens us, as they do, John 13.42. or much more, when feigned terrors keep us off from our duty, Prov. 26.13.  
That which prevailed so far with the woman, or at least by which her mind, already distempered by Satan's suggestions, was so far inflamed, that it carried her on violently into this actual rebellion, was the delight someness of the fruit to her outward senses; she saw that the tree was pleasant to the eye, and good for food, and took and did eat: the great mischief that followed thereupon, may then warrant us to   

7 OBSERVE, Outward sense is an ill and a dangerous guide.  
Observe 7 AChans eye was it that drew him to take of the accursed thing, and David's eye drew him to adultery, and Solomon tells us, that the drunkards pleasing his eye with the colour of the wine in the cup, may draw him to drunkenness, Prov. 23.31. to the beholding of strange women, and the heart to the uttering of perverse things, ver. 33. Upon this ground it is, that the Apostle calls wisdom according to sense, devilish wisdom: and the lust of the eye, St. John tells us, is of the world, 1 John 2.16. That it must be so, it stands with good reason.  
1. Sense was never given men for a Judge or Counsellor to determine and direct, but only for an informer.  
2. Sense can show us nothing but the outward forms of such things as it represents, upon which we shall never be able to lay the ground of a right judgement: wherefore judgement according to appearance; is opposed to God's true and infallible judgement, 1 Sam. 16.7. wherefore the receiving of things merely from sense, cannot but misled us in all that we so apprehend, awakening and stirring up affections that distemper the mind, and blind the eyes of the understanding. And yet is this judgement by sense the wisdom that guides all the world, or at the least the greatest part of it, as we see by experience.  
It is added, that the woman saw that the tree was good for food, that is, that she was persuaded and believed it to be so, and that upon that opinion, she did take and eat the forbidden fruit: so that which deceived the woman, was the false opinion that she entertained of the goodness of the fruit. Whence   

8. OBSERVE. A man cannot naturally desire any thing, but under a show and appearance of good.  
Observe 11 THis is all that they seek and inquire after, Psal. 4.6. Who will show as any good? and as their endeavour is to do well unto themselves, so they applaud only those that do so, Psal. 49.18. Nay, the enquiry of all those, which have been renowned for their wisdom amongst men, hath been especially to find out what is man's chiefest good. And their error hath been, not in choosing evil as evil, but in mistaking evil for good. Yea, although some have been so far blinded by Satan, as to become instruments of their own destruction (which appears manifestly to be evil) notwithstanding, even therein they may be conceived to choose that at lest which is less evil, esteeming a speedy death, to be better than a miserable and uncomfortable life. This firm adherence of the heart of man to that which is good (from which it cannot be drawn, unless it be by mistaking, without the destruction of nature itself) God hath planted in all men's hearts, not only that it might be a means of their own preservation, which all creatures bend unto, some by a natural, others by a sensitive, and Man by a rational inclination, but besides, for an higher end; that Man choosing God above all things to depend on, and his will to submit unto, and to place all his happiness in him, might thereby give a clear testimony, and set to his seal, that he esteems God as the chiefest good, because his heart which carries him on with a restless desire to seek that above all things, and desires no more when they do enjoy him with the Prophet, Psal. 73.25. and 116.7.  
Hence then appears, not only the folly of men of this world, who so greedily seek after Wealth, Honours, Pleasures, and the favour of men, as if all their happiness lay in them; but more, their sacrilegious impiety in robbing God of his due honour, to bestow it not only on the creature, whom they advance above the Creator, Rom. 1.25. when they seek their chief good in that rather than in him; besides on our own base lusts, by which we guide ourselves, rather than by the Will of God, as if there were more good to be found in them then in God Himself: so that the Apostle justly censures them, to be lovers of pleasures more than lovers of God, 2 Tim. 3.4 which must needs be acknowledged to be true, when we seek after them more earnestly and constantly, and rejoice and satisfy ourselves with them more cordially and contentedly then we do with the favour and love of God: this taking away from God the chiefest flower of his Crown (which is to be good alone, Mat. 19.17.) to adorn with it the basest creatures, is an abomination not to be expiated, but with the pouring out of the wrath of God to the uttermost, as the Apostle speaks, 1 Thes. 2.16. especially when they do not only call evil good, and good evil; upon whom the Prophet pronounceth that fearful woe, Isa. 5.20. but seal to it too by their deeds and actions.  
Thus than the woman moved by Satan's fair and large promises, seconded with the strong outward allurement of a fruit so pleasant to the eye, conceiving that she could not be but a great gainer, by so rich a purchase, without any more ado takes the fruit and eats it. But how grossly she was mistaken therein, the fearful event of the ruin of herself and her husband, in the issue sufficiently declares. So that comparing the success of this action, with the hopes upon which it was undertaken upon Satan's word, We may   

9 OBSERVE, Man is an ill chooser of his own good.  
Observe 9 ADam we see, even in this state of Innocency, though endowed with so much wisdom, yet as we shall see anon, chooseth death instead of life. And Solomon the wisest of all Princes either before or after him, is feign, after his long enquiry and travel in seeking after man's chiefest good, Eccl. 2.3. when he looked advisedly back upon all his labours, and the fruits of them, to acknowledge that they were vanity and vexation of spirit, Eccl. 2.11, 17. and this he found, not to be his own error alone, but that generally the ways that seem right to a man, are found at last in the issues of them to be ways of death, Prov. 14.12. The reason whereof is;  
First, man's ignorance by nature is such, that he knows nothing as he ought, not God the chiefest good, of whom we may acknowledge with Bildad, that it is a little portion that is heard of him, Job. 26.14. and that of those that know him best, 1 Cor. 13.12. but of the generality of men we may say with Zophar, that man is borne like a wild ashes colt, Job 11.12. and therefore no marvel, if those that know him not, desire him not, seeing it is the knowledge of things that move us either to desire them, or to depend upon them. See Psal. 9.10. As ignorant are we of the inward nature of the creature, which makes us so easy to be beguiled by the outward appearance, lest of all do we know the issue and event of things, a secret which God reserved in his breast, Isa. 41.22, 23.  
The second reason is the corruption, and froward perverseness of our wills, moved by our natural lusts, which incline to evil rather than good, to darkness rather than light, and consequently both to think well of them, and to make after and embrace them.  
Let no man then lean to his own wisdom, in a matter of so great importance, as is the choice of his own happiness, which even heathen men themselves have discovered by their own experience, to be insufficient for the choosing of that which is truly good, as it must needs be, seeing it is enmity against God. Rom. 8.7. who only is good, and therefore averse from embracing and choosing him, out of whom there is nothing but misery and destruction. Let every man then that desires true happiness, abandon his own understanding, and take advice from God, as the wise man directs us, Prov. 3.5, 6. who gives true wisdom, Prov. 2.6 gave David that counsel to choose such a lot unto himself as satisfied his soul, Psal. 16.7. and shows us what is good. Mic. 6.8. and hath promised to teach such as fear him, the way that they shall choose, Psal. 25.12. to guide them by his counsel, and bring them to glory, Psal. 73.24. not only directing them the way, but causing them to walk in it, and keeping them by his power to salvation. Only men must become fools, that they may be wise, as the Apostle directs, 1 Cor. 3.18.  
If we consider the grounds which Eve builds upon, when she takes and eats this forbidden fruit, we shall find that she is grossly mistaken in them both.  
First, this was no good Conclusion, that she draws out of the pleasant show that the fruit had to the eye, that because it appeared to be good, therefore it was good.  
Secondly, much less would it follow, that because it was good, therefore she might take and eat, having been forbidden to do so by God himself. For we have no warrant to make the attaining of our own good, the ground either of our own choice, or of our endeavours. The Will and Warrant of God, whose all things are, is our rule to direct us what to take or leave, so that only that is good to us, which he allows us, and we must have an eye both to God's honour, and the good of others, without due respect whereunto it is unlawful to desire any particular good unto ourselves. These errors of the woman may give occasion to   

10 OBSERVE. It is agrosse evil to choose, not what is granted us, but what we like especially, out of respect to ourselves in particular.  
Observe 10 GOd lays an express restraint upon his own people, forbidding them to do what was good in their own eyes, and commanding them to observe what he shall direct, Deut. 12.8, 11. therefore Joseph refuseth to yield to his Mistress, because that his Master, though he trusted him with all his affairs, yet had denied her unto him, as being his wife, Gen. 39.9. And the Priests upon that ground withstood King Vzziah, when he would have offered incense in the Temple, because it was not permitted to him, 2 Chron. 26.18. as little warrant have we to seek such things as are good, only to ourselves, without respect either to God's honour, or to the good of others, seeing to do well to ones self, is a character of a carnal man, Psal. 49.18. The reason of both is evident. For  
First, men being creatures, and therefore having their total dependence on God that made them, cannot or ought not in reason to be limited by their own will, but must in all things be ordered by the Will of him, on whom they totally depend, it being absolutely necessary, that he that gave their being should give them the measure and rule of their desires.  
Secondly, God created not men for themselves, but for his own honour, Prov. 16.4. which is much advanced, when men acknowledge his Sovereignty, Wisdom and Goodness, by consenting and choosing to be, and do what he appoints them, and by subjecting their own good unto his glory and honour, and to the good of his servants.  
Let it be our rule, in seeking any thing that pleaseth our fantasy, to inquire before we fix our desires upon it, whether it be of those things that are permitted unto us by God, or no; as namely to be rich, to be advanced above others, to be in place of employment, to search into some kinds of knowledge, to enjoy some kinds of pleasures and delights; for if we be not permitted to ask any thing, but according to Gods Will, 1 John 5.14. Surely we are not permitted to desire it, much less to seek or endeavour to obtain it.  
Secondly, let us in like manner inquire, what advantage may come by that which we desire unto our brethren the Church of God, and what honour God may receive thereby, and in the last place what true good it may bring unto ourselves: seeing we know that it is our duty in things that we take in hand, to seek God's glory above all things, and next to that the good of our brethren, 1 Cor. 10.31, 33. As being  
1. Obliged thereunto by our subordination to God, 1 Cor. 6.20.  
2. And the best means to assure our prospering in what we undertake, when by submitting to Gods Will, and seeking his glory, we engage him to further our endeavours, as he promised Joshuah, Josh. 1.8.  
3. And assuring us of a full recompense of reward hereafter, Hebr. 10.36.  
The degrees and steps by which lust bred in the woman's heart, brought her on to the act of rebellion, are worth our noting; First, she saw, than she took, and lastly, she did eat of the forbidden fruit. Whence   

11 OBSERVE, Last, once conceived will at last bring forth actual sin, in full perfection.  
Observe 11 JAm. 1.16. Thus Achan, when by seeing the wedge of gold he was moved to covet it, takes it away and hides it, Josh. 7 21. But the sons of God, taken with the beauty of the daughters of the sons of men marry them, Gen. 6.2. So it fell out in Hamors defiling of Dinah, Gen. 34.2. and thus it happens always, unless God overrule it, as he did in preserving Sarahs' honour in Abimeleches house, Gen. 20.6. either by subduing the lust by the power of his Spirit, which fights against the lusts of the flesh, Gal. 5.17. or at least by restraining it, as he did in Laban, Gen. 3.29. or crossing it by advice and counsel, as he did David's intention of kill Nabal, 1 Sam. 25.33, 34. or by denying and taking away opportunities to act it, as he hindered Herod's purpose of kill Christ, by the wise men's returning another way, and by joseph's flight with the child into Egypt, or by interposing of some cross impediments in the way, as he prevented saul's taking of David by an inroad of Philistines, which drew him another way, 1 Sam. 23.27, 28. Reason,  
First, it cannot be otherwise, because inward desires and affections, are the ground of all outward actions and performances, as Solomon tells us, Prov. 4.23. which therefore must needs follow, unless there be some impediment cast in the way, especially in this corruption of man's nature, wherein they bear all the sway.  
Secondly, God is pleased it shall be so, that men may be made known by their actions, as a tree is known by his fruit.  
Let us then tremble at the first moving of our inordinate lusts, as anger, fleshly lusts, covetousness and the like.  
1. As being in themselves pollutions, that defile a man's heart, Mark 7.21, 22, 23.  
2. And by consequence make us abominable in the sight of God, who beholdeth the motions of the heart, and judgeth of men according to them.  
3. And subjects unto Satan, who reigns in us, and carries us by them at his pleasure, Eph. 2.2, 3, 4.  
4. And will bring shame upon us at the last, by thrusting us forwards into the open acts of Adultery, Murder, Theft, and the like without God's grace preventing us, seeing we have no more power of ourselves, when those lusts have once seized upon our hearts, from breaking out into the open acts of sin, than he that hath lost his footing on the top of some high tower, to stay himself in his fall, before he comes to the ground.  
2. Acknowledge Gods infinite goodness and mercy towards us in particular, in preserving us from many gross and scandalous sins.  
1. Whereof we find the seed and root moving in our hearts every day.  
2. And which are continually nourished and strengthened by that fountain of corruption, which is within us, from whence they spring And  
3. Are continually fomented and blown up by Satan, till they break into a violent flame, which consequently cannot be quenched by any power of ours, nor by any other means, but by the Spirit, which God denies not to his own, both to preserve them from the reproach of men, for the credit of Religion, and the honour of his own Name, and by which he sometimes overrules wicked men, restraining them from the practice of some evil, for the preservation of Order, and for the peace of his Church.  
We have made it appearalready, that it was not the least part of Satan's policy, when he had won the woman's consent, to hasten her on to the actual performance of that evil, to which he had tempted her, and must be esteemed not the least of the woman's oversights, that without taking time to advise with her own heart, or consult with her husband, about such a strange motion proposed unto her, she runs on headlong to the acting of that evil, which without God's mercy had for ever ruined her, and her posterity: but the observation which that circumstance yields, we have already handled out of the verse going before: That which falls next under our consideration is the woman's voluntary act, in taking and eating the forbidden fruit. Satan indeed had tempted her to the sin; but she sinned not actually, but in her own voluntary act. Whence   

12 OBSERVE, It is not in the power of Satan himself, to draw any man to sin, without his own consent.  
Observe 12 THe whores alluring wrought nothing upon that fool, till he himself consented to go after her, Prov. 7.21, 22. Whence it is, that Solomon gives us advice, that if sinners tempt us, we should not consent unto them, Prov. 1.10. and then we shall do well enough. Whence also it is, that our Saviour, in his combat with Satan, denying his consent to Satan's motions, remained holy and blameless. The reasonis;  
First, because the very essence of sin consists in the consent. For all that Satan or his instruments act in temptations, is without the soul, whether it be by the representation of objects to the outward senses, or at the most to the inward fantasy; for neither of these corrupt either the judgement, or will, or affections, there must be something within, which must receive and close with that which is represented unto it, before it can be a sin. For where the heart consents not at all, (as it falls out in such actions as are either altogether forced, or merely contingent, wherein neither the judgement, nor will, nor affections concur) there men are wholly freed from any blame of sin, both by God and man. Nay, even when the affections are either suddenly surprised, without deliberation, or violently carried (with some reluctation of the will) inordinately to any sin, yet where the precedent resolutions are against it, and subsequent repentance disavows it, and by consequent both the one and the other manifest, that our advised judgement and will opposed it, there the sin is not imputed to condemnation, nor accounted the sin of the person, but rather of the corruption in the person, as St. Paul speaks of himself, Rom. 7.20. that the acts were not his but the acts of the sin that dwelled in him. Whence St. John affirms, that he that is born of God, sinneth not, and adds this reason, that the seed of God abides in him, 1 John 3.9. that is, it is not accounted his sin, because his heart as far as it is renewed, consents not to it. So it is not the representation of evil motions outwardly, but only the embracing them with the heart that makes the sin, and only the advised and deliberate entertaining thereof that makes the damning sin.  
Secondly, if it were otherwise no man could be free from sin a moment, but Satan would have power to draw men into all kinds of sin, at his pleasure, and thereby into inevitable destruction at the last, yea, even the dearest of God's servants.  
Let no man, when he sins, blame any but his own corrupt heart, as the Apostle adviseth us, Jam. 1.14. and the Prophet David doth Psal. 51.4, 5. looking at nothing but the sin which was bred in him, even with his first conception, and Psal. 73.22. he blames nothing but his own ignorance and brutishness for the distempered thoughts that troubled, and were likely to have perverted him. This is the way  
1. To justify God in the executing of his justice against sinners, when they therein receive only the fruit of their own ways, and are filled with their own inventions, Prov. 1.31.  
Secondly, it is the best means of furthering both our repentance and reformation, when we know every man the plague of his own heart, as Solomon terms it, 1 Kings 8.38. and finding the fountain of evil to be in our own breast, are more easily directed, and effectually stirred up to endeavour the mortifying of our own corruptions. The woman had no sooner tasted this forbidden fruit, but finding it (as it is most probable) as good in the trial, as she had read of it, as she believed it to be by the outward show, she presently tenders it to her husband, and draws him to be Partaker with her in the sin. Whence   

13 OBSERVE. They that sin themselves, are commonly seducers of others to sin.  
Observe 13 EIther out of the error of their judgements (as it happened in this act of Eve) deceiving others as themselves are deceived, being persuaded, that they lead them on in a right way, when they lead them into error. Or perhaps out of self-love, desiring to countenance their own evils, and to justify them by other men's concurrence with them, in the same way. Or being set on by Satan, to pervert men maliciously to the increasing of their own sin and judgement, and by drawing in others with themselves into sinful courses, to win him more subjects for the enlarging of his Kingdom. Thus the leaven is not only sour in itself, but withal sours all that is mixed with it; and one person infected with some contagious disease, infects all that come near unto him.  
Let every man both fear and shun sin, as one would avoid and fly from the plague, or other contagious diseases, being not only destructive to his own soul that commits it, but besides, exceeding dangerous, both to his nearest friends and to all his neighbours that are round about him. And upon the same ground let us keep far off from persons infected with sin, as not only vile in themselves, as they are termed, Psal 15.4. but besides, dangerous to others, Prov. 22.24, 25. or at least troublesome, either by hindering our free exercise in holy duties (which moved David to chase them away, Psal. 119.115.) or at least vexing us with their unclean conversation, as the Sodomites vexed Lot, 2 Pet. 2.8.  
2. Let this practice of wicked men quicken the spirits of the godly, with an holy zeal, to be much more earnest and active, in endeavouring to draw on men to Religion, and thereby to further the enlarging of Christ's Kingdom, by winning men by our holy examples, and by instructions, admonitions, exhortations, as we are directed to do, Col. 3.16. 1 Thes. 5.11. Heb 3.13. And that  
1. In love to Christ, whose honour we advance by enlarging his Kingdom.  
2. In love to our brethren, for the furthering of the salvation of their souls.  
3. And for the furthering of our own account, who by winning many to righteousness shall shine as the stars, Dan. 12.3. or if they be not won, we shall be glorious in the eyes of the Lord, Isa. 49.5.  
But whom doth the woman beguile? even her own husband, to whom she was given for an helper. The nearness of the relation between them, gives us occasion to   

14 OBSERVE One that is fallen into sin, is many times most dangerous to his nearest friends.  
Observe 16 NOt only by drawing on God's judgements on them, which oftentimes fall not only on the person himself, but upon all that are near unto him, as Ahabs' family perished with himself by God's just judgement, for his and his wives abominations, 1 Kings 21.22, 23, 24. But besides by becoming active instruments of evil to them, either by seducing them, as Jonadab did his friend Amnon, 2 Sam. 13.5. and Achitophel furthered Absalon in his treasonable practices, and counselled him to lie with his father's Concubines, 2 Sam. 16.21. and Jezabel stirred up her husband Ahab to work wickedness, 1 Kings 21.25. or by working him some mischief or other, if he consent not. See, Mat. 10.36. as David complains, that it was his guide, his equal, his acquaintance, that did him the wrong of which he complains, Psal. 55.13. The reason is,  
1. Because men are most apt to communicate, either that which is really good or evil, which seems good to them, to such as they love; for love is communicative.  
2. Because they are most powerful to prevail with friends, as symbolising with them, either in nature or disposition (as we know diseases spread most easily in the same blood) or at least their persuasions are most powerful with those with whom they deal, when they are conceived to be tendered unto them in love and sincerity.  
3. And by daily commerce, by reason of inward acquaintance, they have most opportunity to compass their ends, as an infected person, most easily spreads the infection, to those with whom he continually converseth.  
Now if we consider withal, that this woman that tempts and seduceth her husband, was created and appointed by God to be an help unto him, we may in this example take notice how far the best things, being abused by our folly, may be turned to our hurt; and those things that were intended to us for our help, may be the means of our ruin: but this observation will more clearly be grounded upon Adam's excuse unto God of himself, that he was drawn away by his wife's enticement, ver. 12. of this chapter. For the present, we may take notice that she had no ill intent towards her husband, but presents him with this fruit, merely in love; and conceiving that she had met with a good purchase, she desires to make her husband partaker with her of her gain. Whence   

15 OBSERVE It is the property of true love to communicate to others whatsoever itself embraceth as good.  
Observe 15 THis is most eminently manifested in God himself, who is love itself, and imparts every good thing to those that love him, yea, even his own and only begotten Son, Psal. 84.11. John 3.16. Moses being assured of the possession of Canaan, invites his wife's friends to be partakers with him of his hopes, Numb. 10.29. In like manner, David having found God so gracious to himself in particular, calls his friends together, to show them the way how they might get a share in that happiness that himself enjoyed, Psal. 34.11. This truth all experience makes good, in the dealing of Parents with their children; Husbands with their wives, and the like, which although it appear not always in outward things, wherein self-love prevails with us so far as to cause us to forbear to communicate too much of the things of this life, lest we should want ourselves; yet it constantly holds in spiritual things, wherein our imparting to others, rather adds unto us, then takes from us what we communicate to other men.  
Let every man by this mark, try his judgement of the worth and value of heavenly things, even by his earnest desire to bring his wife, children and family into the fruition of that happiness whereof himself is partaker, after Abraham's example, Gen. 18.19. yea, his neighbours and acquaintance, with the woman of Samaria, John 4.29. much more his intimate familiars, with Philip, John 1.45.  
God in this encounter leaves both the man and woman to themselves; and we see how easily the woman by Satan's suggestion, and the man by a word of her mouth, are withdrawn from their obedience to God, and carried headlong into open rebellion. Whence   

16 OBSERVE The strongest man is not able to stand against Satan, if God leave him to himself.  
Observe 16 IF our first Parents, furnished with so much wisdom and holiness, were so easily foiled by him, who can stand before him? his advantages against us are infinite.  
1. In his Nature; what can flesh and blood do against a Spirit?  
2. In his Abilities; he surmounts Solomon himself in knowledge.  
3. In his experience; we are but of yesterday, in comparison of him. In his diligence, his eyes never sleep, neither doth he take rest night or day, in watching to do us mischief.  
4. Besides, he hath within us a strong party of our own lusts, that fight for him against us.  
5. He hath without us the world, with the allurements thereof.  
And lastly, he hath as many instruments to make use of to corrupt us, as there be wicked men in the world.  
Let every man than take the Apostles counsel, Eph 6.13.  
1. Take to us all the Armour of God.  
2. Let men be sure to walk in a right way, in which God hath promised us his Protection. Psal 91.11.  
3. Let them watch continually, and stand upon their guard.  
4. Let them stand strong in faith, and in the Power of God's might.  
5. And pray continually unto him that is able to save them.    

VERSE 7.  
ANd the eyes] Not so much of the Body as of the Mind, for which cause it is added, not that they saw, but that they knew that they were naked, which though it might be discerned by the eye of the body, yet the shame that accompanied it could appear to nothing, but the eye of the mind.  
Of them both] Not Adam's only, but Eves too, whose eyes Satan had blinded so long, that she observed nothing, no, not after she had eaten herself, till she had seduced her husband too, and then when they were both in the transgression, and the temptation had taken full effect, her eyes were opened too as well as her husbands.  
Were opened] B by God, who having suffered Satan to blind them thus long, at length in mercy discovered unto them, and gave them hearts to take notice of the miserable and sad condition into which Satan had brought them, that they might be humbled, and seek to God for pardon. And by Satan, who though he had blinded them all the way in which he led them, yet now he had brought them whither he desired, sticks not to show them where they were, (as Elisha dealt with the Syrian army which he led into Samaria, 2 Kings 6.20.) but it was only to increase their grief and misery, by beholding the great evil which they had brought upon themselves. This opening of their eyes might consist in two things.  
First, in fixing their eyes upon their nakedness, which it may be they might not else have observed.  
Secondly, in representing the shame that now accompanied it, that they might the more fully discover the change of their condition, and have their hearts the more feelingly affected with it.  
And they knew that they were naked] And deformed in their nakedness, whereof, (as it may be gathered by their hiding of themselves) they were ashamed: Not because there was any change in the parts of their bodies, but only in the use of them, which before being instruments to righteousness, and comely by the right ordering of them to the end for which they were created, were now uncomely by their inordinate disposition to sin, as the affections of the soul within were likewise become filthy and shameful, by the like inordinate inclination of them to evil.  
And they sewed fig-leaves] Whether because they were nearest at hand, or by reason of their largeness fittest for that use, it is not easy to guess. Only the making use of these leaves to cover their bodies, gives us no sufficient ground to conclude, that therefore the tree, the fruit whereof they had eaten against God's interdiction, was a figtree. For if it had been so now when their eyes were opened, that they saw both their misery and the cause of it, they would in all probability have abhorred the tree, by which they had sinned, above all others, and consequently have made choice of any other thing for the covering of their bodies, rather than of the leaves of that tree. Now how they fastened those leaves together, it is to no purpose to inquire, questionless without a needle and thread, it was not impossible to devise some means, both to join them together, and to fasten them to their bodies, as we see they did.  
And made them aprons] Or cover to tie about their loins, for the covering of their secret parts. But why those alone, seeing all the body was deformed, especially the Ears, Eyes, Mouth and Hands, as being really defiled by the contagion of sin, whereof they were special instruments? it is most likely, because the beholding of those parts more easily suggests unto our minds motions to uncleanness. Although withal we may conceive, that because sin, the cause of shame is more especially propagated by those parts, (as David implies in that expression, Psal. 51.7.) it pleased God to make a deeper impression of shame, which sin brings with it upon those parts then upon any of the rest.  
Hitherto Moses hath described unto us man's fall, with the Means, Order, and several steps thereof. The Consequents thereof are laid before us in the next place, and they are  
First, the misery that came upon him thereby, discerned in part, though not fully, by himself, with the remedy which he useth, but in vain, to help it.  
Secondly, we have their sin, by which they fell, discovered by God in the examination of the offenders, and the punishment inflicted on them.  
In describing our first Parent's discovery of the misery into which they had fallen, we have set before us  
First, the opening of their eyes, with the time when, which was not till they had both eaten of the forbidden fruit.  
Secondly, what they discovered thereupon, which was rather their shame then their sin, which was the cause of it.  
Thirdly, what means they used to cover their shame, (but none to take away their sin,) the girding of themselves with aprons of fig-leaves. From the time, considered in relation to the woman, that she saw her nakedness, when she had drawn her husband into the same sin with herself; but discovered it not before. We have occasion to  

1 OBSERVE, Man can discern nothing but What and When, and how fare God is pleased to discover it unto him.  
Observe 1 IN our body's sight it is manifest. We see the Sodomites could not see Lot's door, although just before them, when God had smitten them with blindness, Gen. 19.11. Neither could Hagar see the Well of water, till God had opened her eyes, Gen. 21.19. Nor the Syrian army the way which they went, till God opened their eyes when they were in Samaria, 2 Kings 8.20. Nor the disciples, Christ, with whom they were familiarly acquainted, Luke 24.31. Much more is it true of the eyes of the mind. David could not discern the sinfulness of that act of numbering the people, although Joab warned him of it, till his heart smote him for it, after it was done, 2 Sam. 24.3, 10. nor Absalon, nor Rehoboam, the good counsel that was given them, when God took away their hearts, 1 Kings 12.15. 2 Sam. 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 man's heart, but according to his will.  
2. There is great reason it should be so, as well that God by this means might more easily govern the world according to his own will, as also that we having no light in ourselves but what we know, may be the more abased in ourselves, 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 man's wisdom, whereof we can have no such assurance but that it may deceive us, especially when either we or they seek it not at God's 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 turn 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 beforehand, and observed Satan's 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 Esau's case when he had sold his birthright; which drew on the loss of the blessing, which he sought and bewailed the loss of with tears, when it was too late, Heb. 12.16, 17. Wise men beforehand see a plague, and prevent it, Prov. 22.3. and harken 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 increase 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 Ox to the slaughter, as Solomon speaks Prov. 7.22, 23. not embracing and following the directions of the world, which walks in darkness; but taking heed to the light and counsels of God's Word, which only discovers unto us truly the issues of men's ways and courses, Psal. 37.37, 38. and 73.17. not only in the events that befall men by the hand of God in the course of his provident dispensations; but in the dangers unto which the ways 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 vain 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 increase their misery. Whence   

3 OBSERVE Satan never discovers any thing unto us, but to do mischief.  
Observe 3 THus he shows us the baits of sin to allure us; as he did to our Saviour Christ the glory of all the Kingdoms of the earth, to entice him to fall down and worship him, Mat. 4.8. Thus he discovers the means of affecting what our inordinate lusts move us unto, to encourage us to sin, as by Jonadab he shown Amnon the means how he might satisfy his lust upon his sister Tamar, 2 Sam. 13.5. and by Jezabel to Ahab the means of getting Naboths vineyard, 1 Kings 21.7. and if he shows the foulness of sin, after it is acted, it is to drive men, if possibly he can, into despair, 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 foulness 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 than 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 errors in practice to their destruction at the last, 2 Pet. 3.16. Let all men turn away from such enemies to the salvation of their souls, 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 shows us out of it all the counsels of God, which are profitable for instruction in righteousness, 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 beforehand the evils, which the errors of their ways lead them into, yet they shall see in the end, and feel too the misery into which they bring them.  
Observe 4 SOmetimes after the committing of any sin, the foulness 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 lays upon them makes them sensible of the evil of their sin, as it did Cain, Gen. 4.14. and the man enticed to uncleanness by lewd women, Prov. 5.14. which howsoever some senseless men feel not at present, Prov. 23.35. much less the sin that causeth it, Prov. 30.20. yet God oftentimes in this life awakens their consciences, and smites them with terrors, with those, Rev. 6.16. or at least astonisheth them by them hereafter, as our Saviour represents it to us in the Parable of Dives, Luke 16.24. Now thus God deals with wicked men, as well to increase their plagues, as to manifest his righteousness, in giving them the fruits of their own ways, as they do acknowledge, Ps. 58.11. And with his own children (as appears in the examples of David, 2 Sam. 24.10. and of Peter, Mat. 26.75.  
1. To bring them to repentance for their failings past.  
2. To make them more watchful for time to come.  
3. To give them a fuller and quicker taste of God's mercy, in their reconciliation by Jesus Christ, in pardoning their sins, and delivering them from the wrath to come.  
That whereof Adam and Eve were most sensible, after their eyes were opened, was their nakedness; now by that they were indeed exposed to the injury of the weather, which must necessarily breed them much annoyance. But with that they seem not to be so much affected at present, because they provide no present remedy against it. But that which was fuller in their eye, was their deformity by their nakedness, which they were ashamed to look upon, and therefore desire to hid it from their own eyes, by girding about themselves aprons of fig-leaves. Now if we consider that they were the glory of all the visible creatures which God had made, as being in a more especial manner created after God's Image, we may here easily observe what a fearful change sin brings upon all that are defiled with it. Whence   

5 OBSERVE. Sin is able to make the most excellent and glorious of all God's creatures vile and shameful.  
Observe 5 THat was it that made Lucifer, created by God a most glorious Angel of light, a most ugly and hateful fiend, which made Antiochus, surnamed the glorious, a vile person as the Angel terms him, Dan. 11.21. as all wicked men are likewise called, Psal. 15.4. very beasts, Psal. 49.20. nay, the most filthy of all beasts, even swine wallowing in the mire, 2 Pet. 2.22. The reason is,  
1. It defaceth the Image of God in them, which especially consists in righteousness, Ephes. 4.24. which sin perverts, Job 33.27.  
2. It separates a man from God (as all sin doth, Isa 59.2) who is our glory, Isa. 60.19. and 28.5.  
3. It disorders all the faculties of the soul, and parts of the body, and consequently all the motions and actions that flow from them, and subjects us to our own base lusts and vile affections, to do things that are not comely, Rom. 1.24, 26, 28.  
Let all men than esteem sin as the basest, vilest, and most abominable of all things, and that not only drunkenness, adultery and the like, which make men base in the eyes of men, but more, those fouler sins of infidelity, pride, covetousness, which in true estimation, and 〈◊〉 God's eye, are more foul and abominable than any of the rest, not fit to be named amongst Christians, Eph. 5.3. much more to be acted by them, things that men are ashamed to own, which men do in the dark, or at least when they have done, cover with darkness. Now men may be truly said to be ashamed of sin, when for it they loath and think basely of themselves, as David doth, Psal. 73.12. when we blush at the sight and the sense of them before God and man, esteem basely of all those that are defiled with them, which is one of the characters of a godly man, Psal. 15.4. abstaining not only from their ways as from filthiness, but from all inward society with them. See Psal. 101.5, 7. and 1●9. 115. esteeming only the righteous more excellent than his neighbour, Prov. 12.26. and there fore only worthy to be his companion, with the Prophet David, Psal. 119.63.  
Now if we observe what means they use to cover their shame, it will evidently appear, that they look no farther than the nakedness of their bodies, for which only they provide a covering, but never take notice of their sin which was the cause of it, and of a greater deformity in their souls then that which they observed in their bodies, which they see not at all till God farther open their eyes. Whence   

6 OBSERVE, Men are more apt to be sensible of, and to be more affected with the outward evils that sin brings upon them, then with the sin that causeth them.  
Observe 6 THus Cain complains of the danger that might come upon him, being put out of God's Protection, but never complains of his sin in spilling his brother's blood. The people of Israel were sensible of the loss of their corn and wine, but were so unsensible of their sin that brought that evil upon them, that they continued their rebellion against God, Hos. 7.14. and in the evils which sin brings upon them they are rather affected, with outward then with inward plagues. As Saul more fears disgrace before the people, than he doth to be cast out of God's favour, 1 Sam. 15.30. The reason is evident, for men being generally sensual, even the best among them in some part, it must of necessity follow, that they must be first and most effectually moved by the objects of sense: now both sin and the inward plagues are of a spiritual nature, and consequently not discernible by outward sense.  
By this mark then let every man try and judge of the frame of his own spirit, whether it be carnal and earthly, or spiritual and heavenly, by what he most takes notice of, whether some judgement for sin, or the sin itself, and in the judgement what he finds affects his heart most, whether some outward trouble or loss, or whether the sense of God's displeasure, whence it ariseth, manifested in the withholding of his grace, or the inward comforts, and the like. For according to the temper and frame of the heart, so are our desires, and hopes, and fears, and joys, and sorrows, either carnal and earthly, or spiritual and heavenly.  
The man and woman being sensible of the nakedness of their bodies, and of their shame thereby, use the best means they can to cover it, and for that devise to make themselves garments of fig-leaves, the best materials that came to hand at present: so thereby they discover the first and chief use of garments. Whence we may   

7 OBSERVE Garments are but the Covers of our shame.  
Observe 7 TO put honour upon those parts that want it, as the Apostle speaks, 1 Cor. 12.23. and to hid the shame of them from men's eyes, Exod. 28.42. And by this example we see that this was the first cause of inventing them, although it be true, that since they serve for divers other uses.  
1. For necessity, to keep off the injury and annoyance of the weather, Job 31.19, 20. Prov. 31.21.  
2. For Distinction 

1. Of Sexes, Deut. 22.5.  
2. Of Offices, Exod 28.2.  
3. Of Estates and Degrees, 2 Sam. 13.18. Mat. 11.8.  
4. And may be too of Nations.    
3. For the discovering of our affections upon different occasions, either of joy, Eccl. 9.8. as in marriages, Mat. 22.11. Psal. 45.13, 14. or of sorrow, as in Widowhood, Gen. 38.14. or in times of fasting. Psal. 69.11. or any other Humiliation, Exod. 33.4, 5. Although these ends seem to be pointed at, either in the matter, or in the form of our garments; but the covering and hiding of our bodies by them appears to be occasioned and taken up upon the sense of the shame of our nakedness, and of our weakness, by which we are subject to the annoyance of the weather.  
Let no man be so shameless as to abuse this apparel, which is the badge of his weakness and baseness, to a foolish and vain-glorying, which we do, when we deck ourselves with costly clothing, to commend ourselves to the eye and observation of other men. But consider  
1. That the first occasion, of the use of clothing, was to cover our shame.  
2. That the materials of it are things much base than ourselves, in just estimation.  
3. The apparel at the least doth but grace the body, but adorns not the soul at all, which is the only part wherein man is truly honourable.  
4. And the outward person they commend also, only to men of vain minds, but to no wise or sober man.  
5. And withal, do more discover the vanity of our minds, than they cover the shame of our bodies.  
Now although shame were the immediate occasion of clothing the body, yet sin was the cause, both of it, and besides of that weakness of body that did accompany it. Whence   

8 OBSERVE. Most of our necessities are brought upon us by sin.  
Observe 8 IT is true indeed, that wants necessarily accompany the condition of a creature, seeing Autarchy or selfsufficiency is not to be found but in God alone: but the necessary wants of man's nature, if we look upon it in the first Creation, were few in comparison of those that were brought in by sin, as Clothing, Houses, Physic, Arms and the like. Nay, many things appertaining to food itself, which if we lay together we shall easily discover, that besides all the rest, the necessary provisions of food in the use of fruits, and herbs, without dressing or cookery, were nothing near the truth of these various supplies, that the weakness of nature, brought upon us by sin, now necessarily requires to support and uphold it.  
Let the observation of the multiplicity of our wants in outward things, and of endless labours and drudgery in the affairs of this life, by occasion thereof, be a means to put us in mind of sin, which brought those evils upon us, groaning not so under the burden of our manifold wants, or of the labours that we are necessarily to undergo, for the supplying of them, as of sin itself, which is the cause of all.  
Well, the man and woman now see their nakedness, take notice then in the next place what means they seek out to cover it. They have presently recourse to the next tree that hath the broadest leaves, which they pluck and fasten together, to make themselves aprons. God is not in all their thoughts, but when they had left him to embrace the creature, to it they fly for help upon every occasion. Whence   

9 OBSERVE. When men are once fallen off from God, their nature thereby corrupted, carries them strongly forwards to seek help from the creature.  
Observe 9 THus Asa, when his heart falls off from God, as appears, 2 Chron. 16.10. flies to Benhadad to help him against Baasha, ver. 2, 3. and in his sickness to Physicians rather than to the Lord, ver. 12. Thus carnal men put confidence in chariots and horses, Psal. 20.7. in King Jareb, Hos. 5.13. and generally in wealth and riches, Prov. 10.15. when any danger threatens them. The reason whereof is evident.  
1. They are wholly carnal and sensual in their dispositions, and therefore easily carried after sensual and carnal things.  
2. They cannot but be enemies to God, from whom they are driven away by the guiltiness of their own consciences, as having no cause to depend on him whose yoke they have cast off, and therefore have ground to expect no help from him, to whom they resolve to do no service.  
3. And they are by the just judgement of God delivered over to abase themselves to vile things fare below themselves, because they have not advanced God, nor glorified him as God, as they ought.  
Let us the more carefully observe our own ways, and the inclinations of our own hearts, that we may the better judge how they stand affected towards God. For if we find an aptness in them, to close with the creatures upon all occasions flying to them in our fears waxing confident in our helps, which we have from them, and full of cares when we are in danger to lose them, and of grief, when we are deprived of them, these are arguments, if not of our departing from God, yet of much weakness in our dependence on him. Wherefore let us  
1. Bewail our faltering with God, and dishonouring him, by leaning to beggarly, base and unprofitable dependencies.  
2. Endeavour to bring our hearts to close more fully with him in faithful services, firm dependence on his All sufficiency and faithful Promises, addressing ourselves to him in all our wants or dangers, in frequent and fervent prayers, thanksgivings upon all occasions, and rejoicing in his goodness, faithfulness and truth.  
Now if we consider there were no persons in the world, but Adam and Eve, and withal that they were man and wife, and consequently had less cause of shame in beholding one another's nakedness, it may he wondered why they make such hardship to hid their shame from one another's eye. But we have cause to wonder much more, that they have no apprehension of the Presence of that God, to whom lay open not only the nakedness of their bodies, (even when they were covered with those aprons of fig-leaves) but withal the sinfulness, and thereby the shame of their souls, which they never labour to hid at all, wherein the grossness of their folly appears, in labouring to hid the less shame from men, and leaving open the far greater shame unto the eyes of God. Whence   

10 OBSERVE Sin besots men, and makes them fools.  
Observe 10 Sin indeed in Scripture is every where termed folly, and sinners consequently marked out by the name of fools, brutish men, Psal. 92.6. Natural bruit beasts made to be taken, 2 Pet. 2.12. walking in darkness, Eccl. 2.14. whose wisdom and foolishness, in Gods (that is, in true) account, 1 Cor. 3.19. It must of necessity be so,  
1. Seeing such men are separated from God, who is only the fountain of true wisdom, and have cast away his Word, which is the Oracle of true wisdom, Jer. 8.9. And  
2. Seeing God in the course of his justice then takes away that wisdom which they have, when they use it not to glorify God therewith as they ought. See Rom. 1.22, 28. only he leaves them wisdom to manage natural things, for the furthering of the common good, or to do mischief to themselves by being wise to do evil, Jer. 4.22. to further and increase their own just judgement and condemnation. Let no man walk in the counsel of sinners, nor follow the advice of such blind guides, blind in themselves, and blinded by Satan, 2 Cor. 4.4. though admired by men for their wisdom, as Achitophel was, seeing they guide themselves by no light, but their own carnal wisdom; by no rule, but their own perverse will, to no end; but the satisfying of their own inordinate and base lusts, nor look farther than just before them, 2 Pet. 1.9. can give no good account of their actions, Eccles. 4.8. and become fools at last, as indeed their own way discovers their folly in the whole course of it, Psal. 49.13. to all that are wise.  
Another mark of the folly of our first Parents appears, in their labouring only to cover their nakedness, but they bring no means to remove it, which folly of theirs they further manifest afterwards, in their excuses for their sin, when God lays it to their charge in their examination. Whence   

11 OBSERVE. All the care that men take, is usually rather to hid their sin, then to take it away.  
Observe 11 WHich must be done, both by confessing the sin with grief and sorrow, Prov. 28.13. after David's example, Psal. 32.5. and by a thorough reformation; but that the greatest part of men are loath to come unto, contenting themselves with the hiding of their sins from the eyes of men, as Saul deals with Samuel, 1 Sam. 15.13, 15. and Gehazi in like manner with Elisha, and Ananias with St. Peter, Acts 5.2, 8. Now this comes to pass, either by reason of their love and affection to sin, Job 20.12, 13. which makes them willing to retain it still, if they can avoid the shame of it, as Abraham was unwilling to put away Ishmael whom he loved, Gen. 21.11. Or by the love of their own credit, which they conceive would be much impaired, if they should condemn their own actions, either by confessing or reforming them. Or by reason of their ignorance in which Satan so far blinds them, that they cannot discover the right way that leads to their recovery out of his snares.  
In the last place, if we compare this event which followed with Satan's Promise, which was to make them equal to God Himself, by showing them the way how they might enlarge their knowledge, whereas on the contrary they find shame in stead of honour, and folly in stead of the increase of wisdom, the opening of their eyes to nothing but to the discovery of their own shame and misery. We by this pattern discover the vanity of all the Promises, and   

12 OBSERVE. All Satan's fair Promises, prove in the event nothing else but lies and mere delusions.  
Observe 12 EIther they are not fulfilled at all; as Balaam that followed the wages of unrighteousness, lost his expected preferment and reward; and Absalon and Achitophel, in stead of their expected Kingdom and Advancement found their death; and Jeroboam, in stead of his expected hope of establishing his posterity in the Kingdom by his wicked policy, found it the means of bringing it to utter ruin, 1 Kings 13.34. Or if the expected event follow, it falls out to the ruin of those that desire it, as the gaining of Naboths vineyard proved the ruin of Ahab and his family, 1 Kings 21.19. as the gaining of goods by unlawful means takes away the life of the Owner thereof, Prov. 1.19. and the gaining of the world proves to be the loss of ones soul, Mark 8.36. See, Ver. 5. Observ. 13.    

VERSE 8.  
ANd they heard the voice of Jehovah] Whether this first voice upon which Adam and Eve fled, were an Articular voice or no, it's uncertain. It might be some noise of a whirlwind, such as that was, out of which God spoke to Job, chap. 38.1. Or perhaps some thunder, which is called God's voice. Psal. 29.3. or some other fearful sound, as the same word signifies more generally, Ezech. 1 24. Howsoever it was framed, or whatsoever it was, it was such as not only came from God supernaturally, but such as Adam and his wife knew to come from God, as appears by the sequel.  
Walking] It may be construed, either God walking, or the voice walking. If we understand it of Gods walking, we must conceive God appearing in some bodily shape (as indeed many think that God, or rather Christ appeared unto Adam in a bodily shape, when he gave him his Laws and brought him his Wife, but without any warrant out of Scripture, or necessity of any enforcing reason) seeing he is represented with a bodily motion: or else, we must imagine that Adam together with the voice, was by God made to hear a sound, as of one walking: but if we join walking with voice, and so read it, The voice walking; it is a figurative speech, expressing the coming on of the voice, or drawing and sounding louder in Adam's ears, as if it, or the person from whom the voice came did draw nearer, as the voice of the Trumpet Went on, (as it is in the Original) that is, increased or waxed louder, (as we render it according to the sense) Exod. 19.19. as if God went forwards, and drew nearer towards the people that sounded the trumpet. If we construe this phrase of the voices walking in this manner, then questionless, the Holy Ghost by the voice cannot understand the inward voice of the conscience, (although it cannot be doubted but they heard that voice too, and that very loud in their ears,) which could not but very improperly be said to walk or come on, but rather some audible voice, sounding outwardly in the ear, in what manner, or by what means framed, is not expressed.  
In the wind of the day] Some by the wind of the day understand the afternoon, when they suppose that in the Garden, being seated in a hot country, there blew some fresh gale of wind to cool the heat of the air, and they conceive man's fall and expulsion out of Paradise, to have been either without any, or with little intermission between them. Others are of opinion, that there passed one night over our first Parents in their sin, and that God's appearance was the next morning, (when usually in those hot countries there blows such a wind as is here mentioned) supposing that God gave unto the offenders purposely this pause, between the sin and the judgement, which passed upon them for it, to try whether they would recollect themselves, and consider what they had done. And after their hearts had been affected with the passing over of a troublesome and uncomfortable night (which usually presents unto us more sad and serious thoughts) took the opportunity to treat with them the next morning. To guess precisely at the time when these things were done, is neither easy nor necessary, seeing the Spirit of God passed it over in silence: questionless the judgement was not long behind the sin. And there must necessarily be allowed some reasonable space between the one and the other, wherein the Delinquents after conference what to do, and resolution taken to make them cover for their bodies, might put in execution what they had resolved upon, all which could not be done in a moment. Withal, it seems probable, that although God suffered them not to rest long quiet in their sin, yet that he gave them some time to see what they would do, and finding their thoughts about their own condition, and the providing of a remedy for it to vanish into smoke, their eyes being fixed wholly upon the fruitless consideration of their outward misery, without taking notice of the sin which brought it on them, or the pollution of their souls thereby far more shameful than that which they observed in their bodies, he calls them to account, and points out unto them their sin of rebellion, and misery that came upon them thereby, both in the examination and judgement thereupon. That it might appear that their repentance was God's only work (being they were far from it, till God awakened and touched their hearts,) as well as the Promise of life was merely from his free grace, the one wrought in them, and the other bestowed on them, without their desire, and much more without their desert, as appears by the ensuing Narration. If place might be given to conjectures, we might probably guess, that the Creation being ended the sixth day, the Law was given on the seventh, in which also the woman (as the duty of that day required) surveighing the fruits of the Garden was seduced by Satan and fell: and that this judgement passed upon her and her husband the eighth day, or first of the second week, when also Christ was promised, and his Conquest over Satan which was perfected by his Resurrection from the dead, which was upon the eighth day, or first day of the week. But these are only conjectures.  
And Adam and his wife hid themselves] Finding their fig-leaves too slight a covering to hid them from God's allseeing eye, they betake themselves to another refuge, shifting out of the way, (as they fond imagine) that they might not give an account for that which they could not justify.  
From the face of Jehovah] From him whose presence they rejoiced and took so much comfort in before, the same God becomes now a terror to them. A fearful consequent of sin. The like terror at the Presence of God we find in Satan, Mat. 8.29. and in all wicked men, Rev. 6.16. But see their folly, for whither could they fly from his presence, Psal. 139.7. which filleth all places?  
Amongst the trees] Still they run to the creature. But alas, how could those trees hid them from the Presence, even of men? much less could they hid them from the face of Jehovah. Behold now the fulfilling of Satan's promise, and so the wisdom that they had gotten by following his counsel.  
In this branch of the History we have set before our eyes concerning our first Parents their 

Examination by God himself manifesting his presence sundry ways.  
Summons, Indictment, and Conviction of them severally, by which is at length discovered the first Author of their Apostasy and Rebellion.  
The censure and judgement after their conviction.    
In this whole Process God is further cleared of having any hand at all in the sin of our first Parents.  
1. By the Confession of the Delinquents, discovering at last, though unwillingly, (which adds much to the credit of their testimony) the Author of this cursed motion.  
2. By the punishment inflicted by God upon his own creatures, to whom he had manifested so much love before, and whom in compassion at present he preserves from utter ruin. And therefore in not sparing them for their offence, he discovers his perfect hatred of sin, whereof therefore he cannot be conceived to be either the Worker or Persuader.  
Man had sinned against God, but (as we see) never comes near him to acknowledge his sin, nay flies from him, till God finds him out and hales him, as it were, by force out of his lurking hole to appear before him. Whence  

1 OBSERVE, If men will not draw near unto God, yet he will find them out in their sins, and bring them into judgement before him.  
Observe 1 THus he foundout cain's murder of his brother Abel, achan's sacrilege, David's secret contrivance of Urijahs death, Ahabs murder of innocent Naboth, saul's covetousness in saving the best of the Amalekites , Gebazies bribery, Ananias and Sapphiraes' fraud. This as he can do, in whose sight all things are naked, Heh, 4.13. and no sin is hid from him, Psal. 89.5. So he doth it  
1. To manifest his Providence, that it may be known that he observes men's ways and considers them, Psal. 33.13, 14. lest it should be thought that he hath forsaken the earth, Ezech. 9.9. or at least regards not what men do, as they speak, Psal. 94.7.  
2. That by this means he may manifest his justice, when he renders to all according to their deeds, that so all flesh may tremble before him, when they know that their works are discovered and observed, and shall be censured.  
Let all those that have sinned, come and prepare to meet their God, Amos 4 12. who can neither be blinded, nor escaped, nor resisted, that they may take hold of his strength to make peace with him; Considering  
1. That it is more credit to come in voluntarily, then to be drawn in by force.  
2. A readier way to obtain pardon, as Benhadad's Lords found by experience, 1 King. 20.32. and David much more in submitting unto God. Psal, 32.5.  
3. If we come not in voluntarily, God will bring us in by force, which will be worse for us every way.  
Now if in this enquiry of God after Adam we look at the end he aimed at, which was by convincing the offenders, and laying their sin before them, to bring them in to sue for pardon, and to embrace the Covenant of peace, which he out of his free bounty tenders unto them in the close of this Conference; We may   

2 OBSERVE. God who hath all the wrong when he is provokod by our sins, is the first that seeks to make peace with us.  
Observe 2 HEreof we have divers and full precedents in Scripture, as namely, Isa. 1.16, 17, 18, Jer. 3.12, 13, 14. Hos. 14.1, 2. Now this God performs sundry ways.  
1. He all ures us by his mercies, as he promised to deal with his people, Hos. 2.14, 15.  
2. By the inward and secret persuasions of his Spirit, in giving them hearts to return, Zech. 12.12.  
3. By the effectual ministry of the Gospel, wherein he doth not only offer unto us, but persuade and beseech us to embrace those terms of peace, which he offers, as the Apostle speaks, 2 Cor. 5.20. The reason is,  
1. Necessity, seeing we cannot turn our hearts unto him, unless he draws us, John 6.44. which moves the Church to pray, Turn us, and we shall be turned, Jer. 31.18.  
2. The fitness of this way, to advance the free mercy of God the more, that all men's boasting may be taken away, Eph. 2.8, 9 and that he that rejoiceth, may rejoice in God alone, 1 Cor. 1.31. who as he loves us first, so he seeks us first, Isa. 61.1. and recovers us oft when we go astray: whence the Prophet begs that favour from him, Psal. 119.176. A mercy sufficient to astonish us, if we consider,  
1. The infinite distance between God and his creature, which he abaseth himself to look upon, Psal. 113.5, 6.  
2. The little that he hath of any man or his service, Job 35.7.  
3. The unconceivable dishonour by which we have provoked him in going a whoring from him, Jer. 2.12.  
4. The infinite price, by which he hath purchased our peace. 1 John 4.9.  
5. The manifold effectual means, by which he labours to bring us back to himself.  
Let this manner of Gods dealing with us, be an effectual means to move us to deal in the same manner with our brethren.  
1. Willingly accept (though we have been never so fare provoked) peace with such as sue for it, and seek it at our hands, Luke 17.4.  
2. Seek peace, follow after it, although it be not offered.  
1. Rendering to them who have wronged us, good for evil, Rom. 12.14. and praying for them that persecute us, Mat. 5.44.  
2. Making them offers of peace, Psal. 120.7. yet with such Christian wisdom, that we neither encourage them to do us further wrong, by showing any weakness of spirit; nor give them occasion of justifying themselves in that which they have done already.  
The voice, by which God gave Adam and Eve notice of his Presence, whether it were a Thunder, or some Whirlwind, or what else, was questionless a voice full of terror, or representing in some measure the Power and Majesty of him with whom they had to do. This is indeed Gods usual way, to possess the hearts of men with reverence and fear, before he gins to deal with them. So that we may hence   

3 OBSERVE, God when he deals with men, delights to be harkened unto with reverence and fear.  
Observe 3 TO this end he prepared his people by thunder and lightning, the sound of a Trumpet before he delivered them his Law, Exod. 19.16. Thus he amazeth Elijah by a strong wind, an earthquake and fire, before he speaks with him, 1 Kings 19.11, 12. In like manner he speaks to Job out of a whirlwind, Job 38.1. and amazeth and smites Paul to the ground before he reasons with him. And this he doth, partly for preserving of his own honour, that he may be apprehended to be as he is, full of Majesty; and partly, that he may by this beat down the hearts of his servants, that the words which he speaks may take the deeper impression in them.  
Let it move all men when they come into God's Presence, either to hear his Word publicly, or to read it in private, especially when we draw near unto him, to pour out our souls before him in Prayer, or in examining our hearts before him in our Closets, to set him up before, and to fill our hearts with the apprehension of his Majesty, Power and Holiness, as we are advised, Eccl. 5.1, 2. that our hearts may be brought to tremble at his Word, Isa. 66.2. and may stand in awe, even when we commune with him in our hearts, as the Psalmist directs, Psal. 4.4.  
God might as well have appeared in flames of fire, as have given notice of his presence by this voice; so that their spirits within them might have been wholly swallowed up, and their hearts have died within them, as Nabals did, but he tempers the terror of his Majesty so far, that they might tremble and be humbled, but not affrighted or distracted: out of which dealing with Adam and Eve, here we may   

4 OBSERVE, God in representing his Majesty to men so deals with them, that he may humble, but not confound them.  
Observe 4 THus he dealt with his people when he gave them the Law, Deut. 5.28. and in harkening to treat with them by Moses. Thus he dealt in reasoning with Job, chap. 42.6. and with the children of Israel in treating with them, after they had provoked him by ask a King, 1 Sam. 12.18. and this course he holds, not only with his own children, whom he desires only to instruct and reclaim, that he might not destroy them, but sometimes even with wicked men, as appears in cain's example, Gen. 4. that he might manifest his patience and long-suffering towards them, that the world may justify him in the way of his judgements. Although at other times he overwhelmes them with terrors, as he did Judas, and shall deal with all the rest of the wicked at the last day.  
Let all men acknowledge the riches of God's mercy,  
1. In dispensing his Word by the Ministry of men (and not of Angels whose presence might affright us,) and that too in such a manner, that whereas it is in itself like an hammer, Jer. 23.29. mighty in operation through God, sharper than any two edged sword, 2 Cor. 10.5. able, if it were set on by the strength of his hand, to break the heart in pieces; yet is so tempered in the dispensation thereof, by men like unto ourselves, and therefore sensible by experience of humane infirmities, that it only pricks the heart, as Acts 2.27. but cuts it not in pieces.  
2. In the terrors of conscience, which being in themselves unsupportable, Prov. 18.14. yet are so moderated unto us, that though we be perplexed, we are not in despair, 2 Cor. 4.8. burned but yet not consumed, like Moses his bush, Exod. 2.2. walking safely in the midst of the flames of fire with the three children, Dan. 3.25.  
3. In afflictions which God lays on us in such a measure proportioned to our strength, 1 Cor. 10.13. that they only purge us, but do not destroy us, Isa. 27.8, 9  
The place where God arraings our first Parents, and calls them to account for their sin, is Paradise, that Garden of delights, which God himself had planted and bestowed on our first Parents for their pleasure. Whence   

5 OBSERVE, God many times calls men to account, and proceeds in judgement against them in the midst of their delights.  
Observe. 5 THus he deals not only with wicked men, upon whom he casts the fury of his wrath, while they are about to fill their bellies, Job 20.23. as he did upon the murmurers, even while the meat was yet between their teeth, Psal. 78.30, 31. and on wicked Belshazzar in the midst of his great feast, when they were drinking their wine, when God wrote the judgement that he had passed on him on the wall before him, Dan. 5.5, 26, 27. But sometimes even with his own children, whom he troubles now and then in the midst of their prosperity, as he did David, Psal. 30.6, 7. whether by casting troublesome thoughts inwardly into their minds: Thus Job was not in safety nor at rest in his greatest peace, Job 3.26. Sometimes laying his hand upon them in their estates or bodies, as he dealt with Job afterwards. And this he may justly do, because we usually offend most in our delights, when we let our hearts lose, and keep not so straight a watch over them as we ought, an evil which Job feared his children would fall into in their feasting, Job 1.5. And thus it is fit for him to do in mercy towards his own children, who by this means are kept the more in awe, when they see they walk now here securely (but in a course of holy obedience) which is the means by stirring us up to watchfulness to prevent many of those evils that delights and pleasures might otherwise lead us into.  
Let all men then carefully observe and judge themselves both at all times, and in all places, especially in the midst of their honours, wealth and pleasures, walking always therein with fear; Remembering,  
1. That in our delights we have most snares to entangle us, and baits to deceive us; and therefore have the more need, both to look to ourselves beforehand, and to examine and call ourselves often and strictly to account, as God directs his own people to do, Deut. 8.12, 13.  
2. Then, above all times our hearts are most easy to be assaulted, when the thoughts, being so much fixed upon these objects of outward senses, there must of necessity be less observance and heed-taking to the motions of the heart within.  
3. That those delights may bring us in danger of, but cannot secure us from God's judgements, which nothing can prevent, but the judging of ourselves, 1 Cor. 11.31.  
The time when God calls the offenders to account, is not precisely expressed, but only in general signified to be in the wind of the day, noting either the morning or the evening, whether of the two it is uncertain; as also what day it was, whether the same day wherein they had sinned, or some other day following. Only it is generally agreed, that the judgement was not long behind the sin, so that we may probably conceive it was not deferred beyond the next day at the farthest. And yet withal, in Gods proceeding unto judgement, there appears to have been such a pause between the sin and the censure, that the offenders had sufficient time to bethink themselves what they had done, seeing they had so much leisure, as to devise and provide means to cover their nakedness. So that in calling them to account, he gives them so much time as might be sufficient to examine their own act; and yet not so much as might harden their hearts, to make them secure in their sin. Whence   

6 OBSERVE, It is very needful to observe a fit season, in dealing with offenders after they have sinned.  
Observe 6 AS in sins, to be reform by brotherly correction: though we are directed to rebuke our brother plainly, Leu. 19.17. yet will it be needful sometimes to give some respite ere we deal with him, waiting  
1. Till the passion be over, and the mind transported thereby, be come to itself again, as Abigail would not deal with her husband Nabal, in his drunkenness, till he was sober again, 1 Sam. 25.37. as men forbear to give Physic in an Ague till the fit be over.  
2. Till God invite us by some opportunity, which may much facilitate the work that we go about, as when God inwardly awakens the sinner's conscience, as it seems, David's heart smote him for numbering the people, before God sent the Prophet to him, 2 Sam. 24.10.) or outwardly, by afflictions which he sends, softens their hearts, and makes them more ready to embrace counsel, as when Judges are overthrown in stony places, words will be sweet, Psal. 141.6. otherwise, delays in dealing with men in fouler sins are dangerous, where deferring to deal with the sinner,  
1. May harden the heart, as Eccl. 8.11.  
2. Or gives way to the full accomplishment of the sin, which might be prevented by speedy admonition: and so God dealt with King Abimelech, assoon as he had taken Sarah into his house before he had come near her, to prevent his adultery, Gen. 20.3.  
3. Or when one man's sin is taken into example, and others are drawn into the like evil. Thus God takes a speedy course for the cutting off such as were joined unto Pehor, because it was a spreading sin, Numb. 25.15. Thus we stop the breaking out of a fire, or the breaking of a flood in the beginning, for the preventing of a greater mischief.  
How God appears and draws near to Adam, to call him to account for his sin we have seen: how Adam carries himself towards him, we are now to consider. The nearer God comes to him, the farther he flies out of his presence, which doubtless before had been his comfort. Whence   

7 OBSERVE. The Presence of God is terrible to a sinner.  
Observe 7 TO Satan, Mat. 8.9. to all wicked men, Rev. 6.16. who therefore desire his departing from them, Job 21.14. even in his Ordinances, as those wicked Jews desire the holy One of Israel may cease from them, Isa. 30.11. yea, even the godly sometimes tremble at his Presence, out of the conscience of sin, as Manoah did, who thought he should die, because he had seen the Lord, Judg. 13.22. and Jacob fears when God appears unto him in a vision, Gen. 28.17. and Peter, when Christ by a miracle manifests himself to be a God, Luke 5.8. which in God's children happens by the apprehension of their vileness and sinfulness, never so fully manifested unto them, as by the sight of God's Majesty, Job 42.5, 6. and holiness, Isa. 6.5. and in wicked men, by consideration of his Power and Justice: from whom therefore upon the conscience of their own sinful courses, they expect nothing but wrath and vengeance, Mat. 8.29.  
Behold then the miserable condition into which sin hath brought us, which hath changed our greatest desire, Psal. 42.2. and joy, Psal. 16.11. and content, Psal. 17.15. into the greatest terror, especially unto the wicked, who neither can fly from God's Presence, Psal. 139.7. nor endure his revenging hand. Surely those that many times cannot stand before the horror of their own consciences, nor look upon the faces of God's Ambassadors, or endure to hear their voice, with what terror and trembling of heart shall they behold the face of Christ Himself, and hear his voice, when he shall come in flaming fire to render vengeance to all that obey not the Gospel, and pronounce against them that fearful and irrevocable sentence, Go ye cursed, & c?  
2. Behold the comfort of a good conscience, wherein we may behold the face of God with comfort and confidence, 1 John 3.21. but not in ourselves, but in the Name of Jesus Christ, who hath by his mediation established with us a Covenant of peace between God and us, Rom. 5.1. and purchased unto us access with boldness to the throne of grace, Heb. 4.16. so that we cannot only rejoice at present in God's Presence with us in his Ordinances, but withal love and long for his appearance, when he shall come in his glory, 2 Tim. 4.8. Rev. 22.20.  
But let us consider farther, how these poor amazed creatures, being now fallen off from God, labour to shift for themselves, and to hid from the Presence of God. They discover the nakedness of their bodies, and their shame thereby, for that they provide a covering of fig-leaves. God gins to show himself: for all their covering they dare not come into his sight; they find a shift for that too, and run behind the trees to hid themselves: what would all this profit them to the taking away of their sin, and recovering of their former happiness, 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 hid under falsehood and vanity, Isa. 28.15, To an arm of flesh, Jer. 17.5. which proves like a broken reed, and pierceth the hand of him that leans on it. To make riches their high wall, Prov. 18.11. which avail 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 fools, 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 bottom 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 means, 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 wisdom.  
Let it be the wisdom of all those that desire their own good, to cleave fast unto God, and to cast away the unprofitable dependencies upon the creature, which  
1 In itself taken apart from God, in whom all things subsist, is mere 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 less 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 happiness.  
It is observable, that Adam flies from God, who came only to show him his sin, and to offer him the means of recovering his favour and happiness by Jesus Christ, as is manifested in the sequel. Whence   

9 OBSERVE, Men are naturally apt to fly from the means of their own good.  
Observe 9 TO forsake the fountain of living waters, Jer. 2.13. God's Ordinances and ways, Job 21.14. ordained by God unto men for their good, Deut. 6.24 which if one do, he shall live in them, Leu. 18.15. leaving the paths of uprightness to walk in the ways of darkness, Prov. 2 13. nay, to forsake God himself: Israel would none of him, though he offered himself unto him upon the best terms, Psal. 81.11. seeking Egypt rather then Canaan, bondage rather than liberty. Thus all men by nature love darkness rather than light, John 3 19 fly 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 perverseness of some who persist to the last in the ways of their own ruin, but even of such as God afterwards prevails withal, to hearken to his own counsel and recovers out of Satan's snares. The Prodigal son not only goes from his father at first, but will rather adhere to a Citizen, a stranger to him, yea, and live by swine's meat, then return back to his own father, and yet pinched by extreme necessity, returns and is reconciled unto him at last. The reason is,  
1. men's 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 foolishness, 1 Cor. 2.14.  
2. The wisdom 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 ways 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 than desire to be directed aright in a way, to seek his own good, let him not take his own wisdom into counsel, nor follow the direction of any that are guided by no better light than that of nature, which being enmity against God, cannot but carry us away from him, who is our happiness and safety, to take hold of broken reeds that pierce our hands, when we rest upon them; but let us open our ears to the counsels of wisdom, and pray for a new heart, that may be guided by God's Spirit, which both shows unto a man the way of his own, and persuades him to embrace it so, that he shall not departed from it as he hath promised, Jer. 32.40.  
How the woman slighted 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 terror seizeth both upon her and her husband. Whence   

10 OBSERVE, The terrors 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 horror that shall seize upon all the wicked, Rev. 6.16. Indeed, unless 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 fit judgement, nor more proportionable to the sin, then to punish security and contempt with fear and terror.  
The conscience of Delinquents could not but testify their guilt; and now they no sooner hear 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 hid themselves among the trees. Whence   

11 OBSERVE A guilty conscience is filled with terrors upon every occasion.  
Observe 11 THis was cain's case, who stood in fear of every one that he met, lest he should kill him, Gen. 4.14. and amongst the plagues threatened against wicked men, this is not the least, that their life should hang before them, and they should fear day and night, Deut. 28.66. even where no fear is, Psal. 53.5. where none pursueth, Prov. 28.1. As the devil no sooner saw Christ, but he thought he was come to torment him, Mat. 8.29. No marvel that the sound of fear should be in his ears, Job 15.21. when the matter and cause of fear is in his heart and conscience, even the desert of vengeance for sin, which accompanies him wheresoever he goes.  
The fear that seized upon Adam and Eve, upon the apprehension of God's Presence, having filled their hearts, presently drives him to his heels, he fears God and flies from him. Whence   

12 OBSERVE. Whatsoever we truly fear, we cannot but endeavour to fly from and avoid.  
Observe 12 YEa though it be far off, for a prudent man when he foresees evil hides himself, Prov. 22.3. as Josiah did, when hearing the plagues denounced in the Law, against such sins as he found amongst his own people, and fearing the wrath of God hanging over his head, taketh counsel about, and inquires diligently after the means of escaping the vengeance which follows it, 2 Chron. 34.19.21, 31. Thus nature teacheth us to fly from Serpents, wild beasts, or weapons of destruction. And so doth grace teach us to fly from sin that slayeth the soul, and from the wrath and vengeance to come. And that merely out of the desire planted in nature, of preserving itself, by seeking after and embracing those things that preserve it, and shunning those that are hurtful to it.  
Let men try their fear of God's wrath, by taking hold of his strength, that they may make peace with him, Isa. 27.5. seeing they can neither escape, nor resist, nor endure it, and their fear of sin by flying from it, and from all allurements and provocations thereunto, as Joseph fled from his adulterous Mistress, Gen. 39.12. in such fear, that for haste he left his cloak behind him. It is that indeed which the wise man adviseth us unto, not to come near the house of a lewd woman, Prov. 5.8. Now by this mark it will evidently appear, that there is no fear of God before wicked men's eyes, neither of sin, nor of the wrath to come, seeing they pass on carelessly, and so at last are deservedly punished, Prov. 27.12.  
But to what purpose was it to seek an hiding place from that God, from whose Presence no man can fly, Psal. 139.7. seeing he is present every where, and all things are naked in his sight, Heb. 4.13. even the very hearts of men; nay hell and destruction itself, Prov. 15.11? It appears by this, how far our first Parents had lost, if not the knowledge, yet at least the right consideration of him, seeing they deal with him as with a mortal man, in running away from him, and hiding himself from his Presence, as one would fly and hid from a man. Whence   

13 OBSERVE. There is a wonderful proneness in the hearts of men, to conceive of God as they do of a mortal man.  
Observe 13 THus the Psalmist taxeth a wicked man, that he thought God to be like himself, Psal. 50.21. In his Providence, that he cannot see through the dark clouds, Job 22.13. In his Power, that he cannot deliver out of man's hand, Dan. 3.15. In his Truth, that he altars and changeth his mind like a man, as Balak implies, Numb. 23.13, 19 In his Holiness, that he regards not evil, Psal. 94.7. nor forgets it, as men do commonly those things that they respect not, Psal. 10.11. and no marvel, if men, who are themselves sensual and carnal, judge of all things sensually and carnally. Nay more, being by their corrupt nature e●emies to God, and his honour, it is no wonder, if they willingly and purposely endeavour to abase him, to the scantlet of a creature.  
Hence than we may easily discover the Atheism and Profaneness of men's hearts in general, when we may judge what men think and conceive of God in their hearts, by their carriage towards him, who neither depend upon his promises, nor tremble at his threaten, nor express their thankfulness unto him for his mercies, which they would not neglect to perform to a mortal man. Nay, when we draw near him with our lips, when our hearts are far from him, lying unto him to his face, and the like; what do we else, but by our deeds proclaim, that we conceive him to be like a man, that judgeth by the outward appearance, and can look no farther?    

VERSE 9  
CAlled to Adam] It may be at first to him alone, at least, we find, that he deals not with Eve at all, until her husband had appeached her. And the reason why he gins first with Adam, seems to be that, by beginning with the last Actor in the transgression, he might the better out of the Delinquents own mouths discover, and set before us the whole order of the sin, and all the Actors therein, what every one did, and by whose solicitation. The voice wherein he spoke, was questionless Articulate, in which he called Adam by his name, as he likewise did others at other times, Gen. 22.1. 1 Sam. 3.10.  
Where art thou?] Not that God was ignorant where he was, and therefore he may he conceived to demand, not so much where he was, as what drove him thither; that so, if it might be, himself might be brought to acknowledge the sin, which occasioned his shifting and hiding away from God's Presence, which had doubtless been before his joy and comfort, till he had by this transgression of his Commandment provoked his wrath against him. The former voice made Adam fly and tremble: wherefore God comes a little closer to him, and sets before him, both his fact in particular, and his punishment, in this examination. Whence  

1 OBSERVE, Terrors may prepare a man's heart, but it is only the Word of God that informs and subdues it.  
Observe 1 THe man that was fastened to his bed by sickness, whose life drew near to the buriers, Job 33.19, 22. must needs be much afflicted in spirit, as well as in his body; but that works nothing upon him to purpose, till the messenger come to him, one of a thousand, and show the man his uprightness, ver. 23. and so bring him to the confession of his sin, ver. 27. Paul was smitten down to the ground by the light that shone round about him, and wonderfully amazed him, which prepared him to be willing to receive advice, Acts 9.4, 6. but it was the Word of Christ, by the mouth of Ananias, which directed him what to do. The like we find in the Gaoler, Acts 16.27, 32. for man, being an understanding creature, cannot be any other way wrought upon, but by informing the understanding. Terrors may indeed show some danger near, but the cause of it, and means of escaping it, cannot be discovered unto us any other way, then by the Word of God, which he hath made his Power, not only to salvation, Rom. 1.16. but to Conversion too, 2 Cor. 10.5.  
Let all men then in any troubles of mind, occasioned, (whether by any outward distresses, or by inward terrors) have recourse to the Word, out of it searching into the causes of God's wrath, the duties which it requires of us for our reformation, the means of our reconciliation, the hopes and encouragements which we have from thence, if we seek it in sincerity, remembering  
1. That this is God's Ordinance, wherein he hath both discovered his will unto us, and annexed unto it the power of his Spirit, to subdue every thought in us to the obedience of Jesus Christ.  
2. That it is the only means to bring unto God his due honour, by bearing witness to his truth in his Promises, and to his righteousness in his Laws, and to his Authority in submitting to his directions.  
When the Lord goes about by examination to bring Adam to a free confession of his sin, he calls him by his name, that his heart might be affected the more, when he understood thereby, that the business in hand concerned himself in particular. Whence   

2 OBSERVE, The way to get our hearts affected with what we hear, is to apprehend ourselves to be spoken unto in particular.  
Observe 2 EIther by name, which is fit to be done in private admonitions, as Nathan tells David, Thou art the man, 2 Sam. 12.7. Or in the public Ministry of the Word, when men are pointed out by their degrees, or particular callings, as the Prophets oftentimes direct their speeches to the Princes, the Priests, the Prophets, John Baptist in his Sermons addresseth himself to the publicans and soldiers, and our Saviour more plainly singles out the Scribes and Pharisees, in such cases any man of that calling should conceive himself to be meant in particular. So likewise when the evils of the present tiems are described, in a particular manner, he that comes in the while should take himself to be meant, and the secrets of his heart to be discovered, 1 Cor. 14.25. So likewise, when any duty is laid before him, and the way wherein he should walk is pointed out, when he turns aside to the right or left hand, to use the Prophet's expression, Isa. 30.21. every man ought to think himself charged in particular, as if he were named. And as this is the duty of every hearer, so should it be the care of every Minister of the Gospel, in dispensing the Word, so to divide to his hearers their several portions, that every one may take unto himself that which properly belongs unto him, that his conscience may be so awakened, that the judgement passed upon his person or estate may be discerned by him, as directed to himself in particular, as if he had been mentioned by name. Thus it must be  
1. Because self-love is so rooted in us, that we slight, and make little account of those things, in which ourselves have not a peculiar interest.  
2. Because it much advanceth God's honour, 1 Cor. 14.25. when by such particular discoveries and directions it is made manifest unto us, that God oversees all our ways, and takes care of our estates in particular, which cannot but work in us both fear, and care, and confidence.  
Thus than we see, that Adam's flight, and endeavour to hid himself from God's presence avails him little. God sees, and finds him out where he is, and calls him by name out of his lurking hole, and brings him before him. Whence   

3 OBSERVE. Those that endeavour to fly from God, yet can by no means shift themselves out of his Presence.  
Observe 3 AS the Prophet David testifies, Psal. 139.7. they can neither hid their persons, nor any of their works, though they do them in the dark, as is manifest, in the examples of Cain, Achan, Gehazi, Ananias and others, which that men may know that God sees at present, he sometimes discovers even to men, Ezech. 8.12. as in the examples , but without doubt shall discover openly hereafter, when every man's work shall be made manifest, 1 Cor. 3.13. and every secret thing, Eccl. 12.14. so that they that are otherwise cannot be hid, 1 Tim. 5.25. It must needs be so  
1. Because God's Presence fills all places, nay, he is In, and Through all, Ephes. 4.6. So that all things are naked in his sight, Hebr. 4.13.  
2. It concerns the Judge of the world to do right; which he cannot do, unless all things be manifest to him, that he may render to every man according to his deeds, that he may be justified when he is judged.  
Let it then be every man's care and wisdom to take hold of God's strength, to make peace with him, as himself adviseth us, Isa. 27.5. seeing he cannot be  
1. Resisted, Isa. 27.4.  
2. Nor escaped, Jer. 25.35.  
3. Nor entreated, 1 Sam 2.25.  
4, Nor endured, Isa. 33.14. Who though he seem to pass over men's ways without observation for the present, yet shall one day set men's sins in order before them, Psal. 50.21. and bring to light the hidden things of darkness, 1 Cor. 4.5 so that a man endeavouring to fly from him, loseth his labour, increaseth his sin, hindereth his peace, and flies from his own happiness.  
The special thing that God aims at in this question, when he asks him, Where art thou, (as hath been showed) is not to inquire of him that which he saw, but to draw from him something that Adam desired to conceal, which was the cause that moved him to be there, that he might by that means, when he had sinned, draw him to a free acknowledgement and confession of his sin, that so he might clear God, and condemn himself. Whence   

4 OBSERVE, God loves a free and voluntary acknowledgement of sin from his children, when they have trespassed against him.  
Observe 4 UNto which he hath promised pardon, Prov. 28.13. and cannot but perform it in righteousness, 1 John 1.9. and doth to his children, 2 Sam. 12 13. which David acknowledgeth with great thankfulness, Psal. 32.5. a pattern of such an acknowledgement we have, Psal. 51.4. The reason is  
1. Because it brings God most honour, when we clear him, and take the blame unto ourselves. See Josh. 7.19. whereby every mouth is stopped, and his ways acknowledged, and his judgements to be just, in visiting men's transgressions upon them; and his mercies infinite, in sparing men upon their repentance.  
2. It most justifies ourselves, when we condemn our own ways and actions, 2 Cor. 7.11. and are grieved in our own hearts, and ashamed of our folly, in the errors of our ways.  
Let us then make it our daily practice, as we sin daily, to sue out our pardon by a free and full acknowledgement of sin before him, whom we have offended, as the means  
1. To free us from the judgement of God, 1 Cor. 11.31.  
2. To increase our watchfulness for time to come.  
3. To improve our love to God in Christ, by his often pardoning of our sins.  
4. To quicken us the more to cheerful obedience, when we know we serve a God that hath so much compassion of us, as is at large expressed, Psal. 103.9, 10, 13. Besides this daily exercise, when afflictions, distress of conscience, deadness of heart, insensible backslidings, much more the falling into any gross or scandalous sin, or any other like occasion shall require, or without any such occasion, that we may affect our hearts the more feelingly, with the apprehension of the riches of God's mercy, in the free pardon of millions of sins, that we may keep our hearts humble, that we may the better discover our Progress or Regress in the ways of Godliness, the more solemn humiliation of the soul, upon a serious survey of the course of our ways, with a feeling acknowledgement of a multitude of sins past, is of special use, and is usually seconded with some special experience of God's mercy towards us, one way or other; wherefore the Lord himself appointed the yearly observation of such a day, amongst his own people, and that under a grievous penalty, Leu. 23.27. which Law though it bind not us in the letter, yet may fitly direct us to the performance of something answerable to that duty, to which they were so strictly bound.  
That the sin of Adam was of an exceeding high nature, and of a most dangerous consequence, all men must needs acknowledge, notwithstanding we see God is contented, not only to reason the case with him, but besides, to reason with him with much moderation, without any bitterness at all. Whence   

5 OBSERVE, God is full of mildness and gentleness in his dealing with offenders, even in their greatest transgressions.  
Observe 5 WHether he treat with them himself immediately, as he did with Jonah in his great discontent, without cause, Jonah 4.4, 9 with St. Paul, for persecuting him in his members, Acts 9.4. and St. Peter, when he had foresworn him, upon whom he only cast his eye, Luke 22.61. or whether he deal with them by the hand of his Ministers, by whom he entreats us to be reconciled, 2 Cor. 5.20. instructing men with meekness, 2 Tim. 2.25. with all long-suffering and doctrine. Unless by reason of the deadness and perverseness of people's hearts, there be an impossibility of prevailing upon men, or awakening their consciences by milder courses, which necessarily enforceth him to take a rounder and sharper course of which we have divers precedents in the Prophet's Sermons, and an express command, Tit. 1.13. if it be for no other end, yet that others may fear, 1 Tim. 5.20. And this God doth upon a double ground:  
1. To clear himself, that the whole world may acknowledge, that he afflicts not willingly, Lam. 3.33.  
2. Because the sin itself is burdensome and bitter enough to a tender conscience, so that there needs no mixture with it of gall and wormwood.  
Let us make Gods dealing with men, our precedent in dealing with our brethren, namely by plain and clear, Leu. 19.17. yet withal, by mild and gentle reasonings, when they have trespassed against God, or against us, without bitterness, considering ourselves, Gal. 6.1. unless the condition of the person with whom we deal, the good of others, or respect unto God's hono●●, force us to a rounder course, whereunto when we are compelled, yet it will be our wisdom, even then, to mix with our sharpness much grief and compassion, fear and humility, lest our brother be too much despised in our eyes, or (which is worse) lest our own hearts swell and be lifted up within us.  
We have already intimated, that God's enquiry is not so much where Adam was, whom he saw well enough, as what brought him thither, which may point at two things.  
1. In what condition he was, full of fear and shame, which made him fly for shelter behind the trees, to hid him from God's Presence, which before had been his comfort and confidence.  
2. What it was that brought this fear and shame upon him, which points directly at the sin, that was the cause of both, as God afterwards tells him in express terms. So that here are represented unto Adam two weighty considerations, necessarily forerunning serious repentance.  
1. What condition and state he was in.  
2. By what means he was brought into that condition. Whence   

6 OBSERVE, The knowledge and consideration of ones ill condition, is an effectual means, to bring him on to true repentance.  
Observe 6 THat was it which wrought upon the sick man's heart, Job 33.27. that he had gained nothing by perverting righteousness, which moves him to seek unto God by prayer. The Prodigal never thinks of returning to his father, till he finds himself ready to starve, Luke 15.17. neither doth the Church resolve upon returning to her husband, till she finds herself in an ill condition without him, Hos. 2.7. This indeed makes repentance constant and serious, when without God, we find nothing before us but destruction, if either we cleave not to him at present, or turn from him afterwards. This indeed brings true honour to God, when we acknowledge ourselves happy in him, and miserable without him. And secondly, this makes his mercy sweet, when we have tasted, and remember our miserable condition without it.  
Let every man that desires to adhere firmly unto God, prepare his heart thereunto in the first place, by considering his condition, wherein he is by nature, a man, that being without God, is left utterly without hope, Eph. 2.12. a child of wrath, left under the dominion of Satan, ver. 2, 3. enthralled wholly to his own base lusts, to fulfil the desires thereof.  
2. If he find his heart at any time staggering, and ready to fall off from God, let him consider the failing of his former comforts, that refreshed and sustained his spirit, the deadness of his heart, and unfruitfulness of his conversation, whereby there is left unto him nothing but shame, and unquietness of his thoughts continually, when they warrcone against another, and want the Spirit of Christ to subdue and keep them in order. Let him often and seriously consider the great odds between his present and his former comfortable condition, when he walked faithfully with his God, and kept close to him, that his heart may yearn after him, and that his mercies may be the sweeter unto him, when they return again.  
The second thing, upon which God labours to fix Adam's thoughts, by this question, was the consideration of the means, by which he had brought himself into this miserable condition. Whence   

7 OBSERVE. All those that desire to get out of their misery, must seriously consider with themselves, what was the means that brought them into it.  
Observe 7 THus God sets before Joshuah, what the particular sin was, which moved him to withhold his assistance from his people whereby their enemies prevailed against them, and by removing thereof, shows him how he should recover God's favour again, and get the victory, Josh, 7.11. and the Prophet shows the Princes, that it was their falling away from God, which caused him to fall from them, and to leave them in the hand of Shisha, which so far wrought upon them that they humbled themselves under his hand, and thereby prevented their utter ruin, 2 Chron 12.5, 7. and the sick man finds, that his perverting of righteousness, 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 means of removing evil, but by taking away the cause of it, neither is there any means 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 befall them, find 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 kind of the judgement, or by some circumstance of the Time, Place, Instrument, or the like, by the observation whereof the evil itself that brought that judgement on us, may be made manifest, especially if we take with us for the discovery thereof, the light of God's Word.    

VERSE 10  
I Herd thy voice in the Garden] In both Adam's answers, we may by his shifting, easily discover his unwillingness to confess any more, than 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 shows his unwillingness to acknowledge any more than he is pressed unto, and convinced of to his face● In this first clause of his answer, he acknowledgeth his fear to be the cause of his flight; but when he allegeth the voice of God to be the cause of his fear, he by implication chargeth God himself, as if the terror of his voice, which he could not endure, had driven him away.  
And I was afraid] The fear of reverence had not been blame worthy, but commendable, but that would not have driven him to his beeles; and yet this is the fear he seems to allege in his defence, when he adds in the next clause, that his nakedness made him fear, when he heard God's voice. But yet he answers not the question fully, alleging that the hearing of God's voice made him to fear and fly, but why the voice of God, which he heard without fear before, made him fear 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 hid his nakedness. In the mean time he seems to justify himself, when he pretends, that it was only modesty, and not the conscience of any evil, or fear of punishment, that made him to hid out of the way. Nay, further than 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 lays the blame upon God, though covertly, which in his next answer he doth plainly and in express terms.  
And I hide myself] 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 nakedness than he was then? But Adam's excuses will not abide the truth. Something he says, but his answers like his fig-leaves are no fit covering, neither the one for the nakedness of his body, nor the other for his sin.  
This is Adam's first answer upon his examination, wherein he seems wholly to clear and excuse himself 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 fear.  
Secondly, he allegeth, that it was only modesty, and not the conscience of any sin that caused him to hid himself out of God's 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 seems more probable to be Adam's meaning in this answer, (when he allegeth his nakedness, as an excuse for his hiding out of the way) then to conceive, that he points at the nakedness of his soul, 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 stiffly upon his justification, was fare enough at present from acknowledging the nakedness of his soul, whereof hitherto he seems 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 Judgement 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 account of himself unto God, Rom. 14.12.  
1. That God by his power can enforce and draw all men before him, and to confess 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 man's 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, than the observation of that judgement which passeth upon every man in the private Consistory of his own Conscience, from which none can fly, nor silence his own thoughts, bearing witness 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 he can. Whence   

2 OBSERVE. All men by nature are apt to colour and conceal all that they can, and that even from God himself.  
Observe 2 NOt only such as are grossly wicked, as Cain, Gehazi, Saul, Ananias, yea, the whole body of God's people, Psal. 78.36. even when he trusted them, Isa 63.8, 10. but even godly men are sometimes apt to slip into the same evil, as Sarah doth. Gen. 18.15. at least when the fact cannot be denied, yet to conceal any circumstances of the evil committed, or to colour it over with some fair excuses. That which made Moses so unwilling to accept the employment, unto which God called him, was certainly the fear of his own life, upon which he had fled out of Egypt before, as appears by this, that the Lord, for his encouragement, after he had accepted the charge, to bring up Israel out of Egypt, assures him that they were all dead that had sought his life, Exod: 4.9. This Moses conceals, and pretends other excuses, as we see. The reason is,  
1. Because all men desire to justify themselves, and are by nature liars, Rom. 3.4. and therefore easily fall into that evil, to which their nature inclines them.  
2. The want of the full apprehension of God's Providence, Truth and Majesty, emboldens them to take this liberty to halt even with God himself.  
Let no man then trust his own heart, in the censure of his own sins, as being a partial Judge in his own case, and therefore apt to deceive him.  
1. Through want of the observation of divers circumstances in his actions, whereof notwithstanding God takes special notice.  
2. Through his partial affection towards himself which cannot but easily pervert and blind his judgement, in those things that concern himself.  
Adam had first highly offended in breaking God's Commandment: now to colour that evil he falls into a second, the concealing and hiding of his sin, and for the clearing of himself, the casting of an imputation upon God, or at least implying as much, as if he had been the occasion of his sin. Whence   

3 OBSERVE, One sin commonly draws on another.  
Observe 3 WHen Sarah had laughed at God's Promise of giving her a child, she presently colours it with a gross lie, Gen. 18.15. When David had committed adultery with Urijahs wife, he labours to cloak it over with a fouler sin, the contriving of her husband's death. Now these are the infirmities of good men; no marvel then if wicked men add drunkenness to thirst, Deut. 29.19. and draw iniquity with cart-ropes, Isa. 5.18. Reason.  
1. Any sin committed weakens the heart, and consequently leaves it the more unable to withstand a second assault: As a Castle is the more easily taken, when the breach is once made.  
2. And sins are usually fastened one to another, like the links of a chain; so that he who takes hold of one of them, necessarily draws on all the rest. As when Jeroboam had set up Altars in Dan and Bethel, expressly against God's Command; he was in a sort enforced to take in other Priests then God had allowed.  
3. And God in justice may punish one sin with another, and to that end both withdraw his restraining grace from wicked men, that being delivered over to the lust of their own hearts, they may run on to all excess of riot, that they may fill up the measure of their sin, that God's wrath may come upon them to the uttermost, and many times for a while withholds the power of his sanctifying grace from his own children.  
1. That they beholding the progress of sin to be so dangerous, may abhor it the more throughly for time to come, and avoid it the more carefully.  
2. That they may be the more sensible of God's mercy, in recovering them out of so dangerous a quicksand of evil, into which otherwise, when they were once entered, they must of necessity have sunk in farther and farther, to their own utter destruction at the last.  
Adam acknowledgeth, that it was the voice of God that made him hid himself, although he conceals the true ground of that terror, which was indeed the guiltiness of his own conscience within. Whence   

4 OBSERVE, God's Word is terrible to a guilty conscience.  
Observe 4 AS it was to Cain, Gen. 4.13, 14. and to St. Paul, Acts 9.6. Not only when it is delivered immediately by himself, as when he delivered the Law upon Mount Sinai to the children of Israel, Exod. 20.18, 19 and sent the hand-writing to Belshazzar, Dan. 5.6. but when it is delivered by the mouth of his Ministers, as Elijahs message from God affrighted Ahab, 1 Kings 21.27. and Paul's Sermon made Felix tremble, Acts 24.25. and Saint Peter's Sermon pricked the hearts of three thousand hearers at once, Acts 2.37. and a Sermon makes an unbeliever, that comes in casually, fall down on his face, 1 Cor. 14.25. and howsoever this effect be not wrought always upon wicked men, of dead and unsensible hearts, who sometimes scoff at the Word which they hear, Jsa. 28.14, 15. and otherwhiles oppose and desperately reject it, Jer. 44.16. nor always in the godly, (though they usually do, and always should tremble at the Word, Isa. 66.2.) who too often hear it with dead hearts, when God withholds from them the power of his Spirit, through which only it is mighty. Notwithstanding, at the last day the Power of it shall appear at full, when it shall pierce the hearts of the most desperate with unsupportable terrors. The reason,  
1. The very letter of the Word represents unto us, both God's Authority, Power and Holiness, and withal, our own sinfulness, which cannot but affect our hearts with terrors and astonishment, 1 Cor. 14.25.  
2. It comes accompanied with the Power of the Spirit, by which in God's children it is mighty to cast down strong holds, 2 Cor. 10.4, 5. for their conversion, or farther reformation, and to the wicked, it is the execution upon them of the judgement that is written. Psal. 149.8, 9 and is as chains and fetters, binding them over to the great and general Assize of the last day.  
Let it move all that are godly to hear that Word with fear and trembling, which God expects and delights in, Isa. 66.2. (as having a sense of their own guiltiness in themselves, though by Christ it be taken away) submitting where it commandeth, stooping where it reproves, 2 Chron. 12.6. and trembling where it threatens. And withal, admiring the goodness of God to us, who makes that Word, which is so terrible to the wicked, unto his children the rejoicing of their hearts, Psal. 119.111, 162. the desire and longing of their souls, ver. 131. the quickening of their spirits, ver. 50. especially when they consider that there is in them the same guiltiness by sin, which is in the wicked, though it be not imputed, which only melts and humbles them, when it overwhelmes others with terrors.  
Adam could not deny his flight, for God took him in the manner; but yet we see, he conceals what he can, and hides the cause of his flight, which is the special thing after which God inquires. Whence   

5 OBSERVE, It is an hard matter, to bring men to confess any more, then is evident in itself.  
Observe 5 ONe example of Saul may, in this case, be unto us in stead of many. First he justifies himself, that he had fulfilled the Commandment of the Lord, 1 Sam. 15, 13. when he is therein convinced of a lie, by the bleating of the sheep, and lowing of the oxen, ver. 14. then he excuseth himself, that they had indeed brought away a few , which were reserved only for a sacrifice, ver. 15. when that was manifested to be a lie too, and that it was done only out of a greedy humour, to enrich himself only with the spoil, ver. 19 then he pretends, that if that were a fault, it was not to be charged upon him, but upon the people, that would needs have it so, ver. 21. so hardly is he brought, at last, with much ado (till Samuel told him in plain terms that if all were true that he pretended for his own excuse, yet God abhorred it) to acknowledge it to be a sin, ver. 24.  
In considering Adam's answer unto God it is observable, that Adam confesseth indeed both his hiding from God's Presence, and his nakedness; but his sin, which was the true cause, both of his flight, and of the shame of his nakedness, that he mentions and conceals not at all. Whence   

6. OBSERVE, Men may be brought more easily to acknowledge any thing than their sin.  
Observe 6 WE have seen it in the example of Saul mentioned before, who although he could not deny the fact, yet by all means labours to justify his innocency by his own good intentions, and by his yielding by compulsion to the violence of the people: the whore, when she had committed adultery, yet by no means will be known of it, but wipes her mouth, and stands to it, that she hath committed none iniquity, Prov. 30.20. neither had the people (if they might be believed,) despised God's Name, Mal. 1.6, 7. nor rob him of his tithes and offerings. There can be no other reason hereof, than the conscience of the baseness and filthiness of sin, which, though men will not avoid, yet for their credit's sake they are afraid to own.  
Let this endeavour, even of the vilest amongst men, in hiding and covering their sin, show us more clearly the foulness and hatefulness of it, which is such, that those that love and delight in it most, yet dare not justify, as appears by their endeavours to hid it every way, as is manifest,  
1. By their acting in the dark, Job 24.15, 16.  
2. Covering it over with the fair veil of some virtue near unto it, as covetousness with the name of thrift and good husbandry.  
3. Sometimes denying.  
4. Blanching it over with ignorance, good intentions, and the like: all arguments that they condemn the sin, which who can approve when the best friends of it disclaim it, and labour to cover it from the eyes of the world.  
Let all that are godly, labour to bring their hearts to that which nature so much abhors, that is, in all sinful actions, to find out especially the sinfulness of them in themselves, and our sinfulness in acting them.  
First, to bring our hearts to acknowledge, that sin is out of measure sinful in itself, and we hereby,  
1. As having the spring of it in our own hearts, as David doth, Psal. 51.4.  
2. The motions of it being carried on by our own affections, which lust against the Spirit, Gal. 5.17.  
3. The injury to God thereby unvaluable, wherein we despise his Authority, Holiness and Righteousness, and forget his mercies and blessings, Deut. 32.6.  
4. The folly of it more than brutish, Jer. 2.12, 13.  
5. The scandal of it infinitely dishonourable to God and Religion.  
Secondly, ourselves being defiled thereby, let us  
1. Cover our faces with shame.  
2. Fly unto the blood of Christ, that it may wash from all our filthiness.  
This confession of Adam, that it was the fear of God's Presence, which made him fly and hid himself out of the way, might, if it had been improved, have wrought further upon his heart, and have caused him to bethink himself, how he might make his peace with that God whom he feared. But we see it works no such effect in him. Whence   

7 OBSERVE, No means can work any farther than they are acted and carried on by God himself.  
Observe 7 GOds great and astonishing wonders, which he wrought in Egypt, when he delivered his people thence, wrought nothing to purpose upon their hearts, Psal. 78.11, 17, 32. because God wrought not with them, Deut. 29.4. though sometimes they drew them to a formal, but not a true and hearty submission, Psal. 78 36. no more did Christ's miracles upon the Jews, John 37.38. for the same cause. So happens it in the dispensation of the Word; all the powerful effects of it, in casting down strong holds, are through God, 2 Cor. 10.4, 5. therefore we find that in some it works nothing at all, in others some show of fruit which is never brought to perfection, in a few it hath an effectual and powerful work, Mat. 13. It must needs be so, seeing all the quickening power is in the Spirit, John 6.63. without which neither Paul nor Apollo's are any thing, 1 Cor. 9.7. 2. And it is fit it should be so, that when all the efficacy is from God, the honour and praise for all that is wrought, might be returned to him alone, 1 Cor. 1.31.  
Let every man acknowledge God, in the efficacy of all means that we use, even in outward things. In our labours, in our food, and the like, especially in the means of grace, the Word and Sacraments, depending upon him, and ask at his hand the efficacy of all that we do, and ascribing the praise of all that we obtain by the use of any means unto him alone. Observing how unequally the same means work at the same time, or several persons, and at several times on the same persons.    

VERSE 11.  
WHo hath told that thou wast naked?] A convincing reply; as if he had said, How dared thou see thy nakedness now, which thou didst not see before? or rather, how art thou ashamed now of that, whereof thou wast not ashamed before: whence proceeds this change? either in thyself, or in the apprehension of thine own condition? Thus God takes advantage of Adam's own words, and out of his own mouth convinceth him, that his nakedness was not the cause of his hiding from God's Presence, but something else, which he had hitherto concealed, which God discovers and lays plainly before him in the words immediately following.  
Hast thou eaten of the tree?] It became not the Majesty of God to trifle with him any longer: wherefore, without any further enquiry, God points out his sin to him in express terms, and in effect tells him, that it was his sin in breaking the Commandment which he gave him, which caused both his shame, and fear of his Presence, and his flight thereupon. The manner of God's expression is by way of enquiry, and implies as much as if he had said, Is it true indeed, or is it possible? that it might make the deeper impression on Adam's heart.  
Whereof I commanded thee that thou shouldest not eat] How durst thou do that which was so precisely and expressly forbidden? If the fruit itself were of small value, how dared thou transgress thy Maker's Commandment for a trifle? Thus God here at once both points at that in which the sin principally consisted, which was disobedience, in transgressing the Law given him, and aggravates it by that circumstance, that it was he himself that had forbidden it, so it was the breach of the Commandment of his own Lord. God might have charged Adam with Infidelity, Pride Unthankfulness, and the like. But he, having only this scope before him, to bring Adam to the sense of his own guiltiness, contents himself to charge him only with the outward act of sin, which could not with any colour be denied.  
It is worth our observation, to consider, that God, out of tender compassion to Adam, that he might not lie under an everlasting curse, coming now of purpose to convince him of his sin, and to offer him terms of reconciliation, notwithstanding, finding him still to add sin unto sin, and (as if it had been a light thing in his eyes, that he had denied God's truth, contemned his curse, and broken his Commandment) to blanche over so foul a fact with such frivolous excuses, deluding God (as it were) to his face: and more than that by implication to lay the blame of his flight upon God himself, patiently bears with all those provocations, replying unto him in mild and gentle terms, without any bitterness at all, holding on still his resolution to do him good at last, when he might justly at that instant have thrown him into hell. Whence  

1 OBSERVE. Man's frowardness cannot overcome God's Love and Patience.  
Observe 1 THis observation, arising more clearly out of the consideration of God's compassion upon Adam manifested in his censure, but more fully in the Promise of giving his Son Christ promised, ver. 15. may more fitly be handled in that place. For the present, we may take notice, that God out of Adam's own words takes advantage, to convince him of dissembling with him in this excuse. Whence   

2 OBSERVE. God can eastly, without any other evidence, convince men by themselves.  
Observe 2 HE can judge them out of their own mouth, Luke 19.22. produce evidences against them out of their own thoughts, and pronounce sentence against them out of their own consciences, Rom. 2.15. and make men's own tongues to fall upon them, Psal. 64.8. He can indeed make use of us, and of all that is in us for his own glory, as having power to do with us what he will, seeing in him we move and have our being, Acts 17. and it makes much for his honour in the manifesting of his justice, when he makes us witnesses against ourselves.  
We see how clearly and fully God discovers Adam's fact, as easily he might do, being as far privy to all that was done, as the Actors themselves were, so that his excuse and endeavour thereby to hid his sin from God's eyes, served him to little purpose. Whence   

3 OBSERVE, God sees us even when we see not him, and taketh notice of all our ways, and observes them.  
Observe 3 IT is true, that we see not him, Job 33.9, 10. but he sees our ways, and numbers our steps, Job 31.4. seeing his eyes are in every place beholding the evil and the good, Prov. 15.3. and considering all their works, Psal. 53.15. nay, discovering their very thoughts afar off, Psal. 139.2. as Christ often answers the very thoughts of the Scribes and Pharisees, Mat. 19.4. and 12.25. much more could he see Sarah laugh behind the tent-door, Gen. 18.13, and Elisha, by his Spirit, be present, when Gehazi took the bribe of Naaman, 2 Kings 5.26, The reason of this truth. See Obs. 3. on ver. 9  
Let all men walk as in God's Presence, always beholding him that is invisible, Heb. 11.27. as sitting in his Throne of Majesty and Power, and observing the ways of men with those eyes, which are purer than to behold evil. This is indeed the only way,  
1. To give unto God the honour due to his glorious attributes.  
2. To keep our hearts low, that we may walk humbly with our God, as we are required, Mic. 6.8.  
3. To make us watchful in all our ways, that we may do nothing that may provoke the eyes of his glory. See Exod. 23.21.  
4. To encourage us in well-doing, when we know we walk in the sight of our Master, who both approves us, and will reward us, when our ways please him, Psal. 18.24. and takes notice of a cup of cold water bestowed in his Name, upon any of his children, Mat. 10.42. or the least faithful service, performed by a servant to his Master, Eph. 6.6. and will defend and stand by us while we do him service, Exod 23.22, 23. as he promised to defend his children's dwellings, while all the males went to Jerusalem to worship, as he had commanded, Exod. 34.24.  
Adam had acknowledged his shame and his fear: this satisfies not God, he must bring him to see his sin and acknowledge it, and that too as it is a sin, wherefore God especially insists upon that, and lays before him his rebellion in breaking his Commandment. Whence   

4 OBSERVE, God accepts of no confession, till men see and acknowledge the sin of their actions, and that too as it is sin.  
Observe 4 THat they have trespassed against, and walked contrary to him, Leu. 26.40. that they have perverted righteousness, Job 33.27. such an acknowledgement David makes, when Nathan deals with him, 2 Sam. 12.13. Psal. 51.4. and God accepts it, and pardons him. And such an acknowledgement the Lord prescribes unto his own people, and encourageth them thereunto, by promising them pardon, Hos. 14.2. The reason is,  
1. Because without such a confession, God hath neither the honour of his justice, in punishing sin, (wherefore Joshuah requires Achan to confess his sin, that he might give glory to God, Josh. 7.19. as David doth, Psal. 51.4.) nor of his mercy in pardoning it. For by men's acknowledging of their guiltiness, men are known to eat the fruit of their own ways, when they are chastened by God. See Nchem. 9.33. and to be pardoned out of free mercy and grace, when their transgressions are passed by, upon men's humbling themselves before him, though the trespass be committed against himself, which makes the sin heinous above measure. Hence it is, that the Lord takes it to be his great honour, that he blots out our transgressions, merely for his own sake, Isa. 43.25.  
2. We cannot otherwise be in any state of security after we have sinned, but by suing out our pardon; which if he should grant, without our condemning and abhorring of our own evil ways, it would neither further our own reformation, nor justify God in pardoning such sins, as we have neither acknowledged, nor grieved for at all.  
God had before, in the examination of Adam kept aloof off, but that we see wrought not upon his heart to any purpose; he will acknowledge no more than he finds God is able to charge him with in particular: wherefore God is forced to lay his act before him in express terms, and to make it appear to be an act of rebellion. Whence   

5 OBSERVE, Men must be dealt withal in plain terms, before they will be brought to acknowledge, and be made sensible of their sins.  
Observe 5 God must let Cain know, that he had spilt the blood of his own brother, Gen. 4.10. and by the mouth of Nathan tells David, that he had contrived Urijahs death, and slain him by the sword of the children of Ammon, 2 Sam. 12.9. Hence it is, that God gives special charge to his Ministers, to lift up their voices like trumpets, and to show, (that is, to set out to the life) before the house of Jacob their sins, Isa. 58.1. In that manner deast John Baptist with Herod, and in plain terms taxeth him of incest, in having his brother's wife, Mark 6.18. and our Saviour himself sets openly before the Scribes and Pharisees, their pride, hypocrisy, covetousness, seducing of the people, and the like, Mat. 23. and Luke 11. And thus must men be dealt withal,  
1. Because the heart is never affected with sin, till it be represented unto them in full proportion, but it may appear shameful and odious.  
2. Because all men being by nature lovers of themselves, do all that they may to maintain their own innocency, and therefore endeavour what they can to hid sin from their own eyes, as well as from other men, as being unwilling to look upon their own shame.  
God might justly have charged Adam with pride, infidelity, unthankfulness; but those, being secret evils, would not easily have been acknowledged, therefore God makes choice of that manifest act, of eating the fruit forbidden, and lays that to his charge which could not be denied. Whence   

6 OBSERVE, Whosoever will convince a man of sin, must charge him particulaerly, with the very act in which he hath sinned.  
Observe 6 THus Nathan points at David's particular act, when he names the sword of the children of Ammon, wherewith Urijah was slain. And Elisha sets before Gehazi, not only the bare act of receiving a bribe of Naaman, but the whole manner of it, how he ran after the man, and how he turned back from his chariot to meet him, 2 Kings 5.26. And so doth Samuel mention to Saul, the bleating of the sheep, and lowing of the oxen, which he had reserved of the spoil of the Amalekites, 1 Sam. 15.14. and indeed such is the shamelessness of most, that unless they be convinced by some outward act, which is subject to sense, nothing moves them, because things that are not manifest to sense, may as easily be believed as they are objected, and then because they stop the mouth of the reprover, who cannot prove by any act what they deny, they withal stop the mouth of their own conscience, and traduce the accuser as a slanderer. And this is the manner of all obedurate sinners. Although those persons that are godly, having more tender hearts, exercised in searching out their own corruptions, are easily smitten by the pointing out a sin afar off.  
God knew well enough all the passages in this rebellious act, and who, and how far every one was an Actor therein; Adam was seduced by Eve, as she had been beguiled by Satan, but after that he inquires not, as suiting not with his purpose, which was to make Adam sensible of his own act, it mattered not by whose solicitation he was drawn into it; And demands of him only, whether he had not eaten of the fruit, as being that alone which he would have Adans take notice of, whereby he directs us what to take notice of in sinful actions. Whence   

7 OBSERVE, In sinful acts our hearts ought only to be fised upon our own actions, and not upon other men's solicitations and provocations thereunto.  
Observe 7 THus Saint James in our sins, wills us to look no farther, than the lusts and corrupt inclinations of our own hearts, which drew us thereunto, Jam. 1.14. as David, in remembering his adultery and murder, Psal, 51.5. mentioneth nothing but his own acts, and the corruption of his own heart which drew him thereunto. And that this should be our chiefest care, is agreeable to all reason,  
1. Because of the proneness of our own hearts, to shift off the evil of our actions from ourselves, if possibly we can.  
2, And while we do this, we harden our own hearts, and make them insensible of our sins, which affect us not, when we think the evil proceeds not from ourselves, but charge it upon other men that provoke us.  
3. Other men's provocations cannot excuse us, seeing it is the consent of our own hearts, and nothing else that makes it a sin.  
Now God in charging Adam with this sin, aggravates it by this circumstance, that it was a direct transgression of God's Commandment, wherein indeed the nature of sin consists. Whence   

8 OBSERVE, The breach of God's Commandment, is that which makes any act of ours a sin.  
Observe 8 SAint John indeed makes that to be the description of sin, that is, the transgression of the Law, 1 John 3.4. and St. James tells us, that if a man commit no adultery; yet if he kill, he is a sinner, because he is a transgressor of the Law, Jam. 2.11. and that is it wherewith Samuel chargeth Saul, 1 Sam. 15.19. that he had not obeyed the voice of the Lord, but gone directly against his Commandment, which disobedience of his he equals to the sin of witchcraft, ver. 23. wherefore when Saul is at last by samuel's reproof brought to acknowledge and confess his sin, he hath this expression, that he had sinned, because he had transgressed the Commandment of the Lord, ver. 24. we find therefore, that this was it, for which God especially took so sharp vengeance on his own people, that they harkened not to God's Commandment, Nehem. 9.16, 29. on the contrary, that is accepted for our righteousness, if we conform ourselves in all things to the Law and Commandments that God hath given us, Deut. 6.25. Reason  
1. Disobedience is not only an injury to God, but an injury to him in the highest degree, wherein his Authority is rejected, his Wisdom slighted, his Holiness despised, and his Providence, and Power, and Justice, both in rewarding and punishing not regarded.  
2. Disobedience knows no bounds, no more than waters do, that have broken down their banks. A man that once treads under foot God's Law, casts away withal all regard of duty both to God and man.    

VERSE 12.  
ANd the man said] It is a wonder that this direct charge upon him by God himself, for so foul a fact, had not smitten him dumb with the man in the parable, that had thrust in himself amongst the guests, without a wedding garment, Mat. 22.12. but Adam seems not yet to be so far affected with the Majesty of God that charged him, or with the foulness of the sin, wherewith he was charged, or with the dreadfulness of the judgement, which hung over his head, according to the curse threatened for the breach of this Commandment, as appears evidently by his reply.  
The woman] When God, by this direct charge, had made it evident, that he knew all that was done, it was a vain thing for him to stand out in the denial of a fact which was so manifest. Wherefore the man falls to excuse that which he could not deny; Not respecting therein his own wife, but laying all, or the greatest part of the blame of the sin upon her: not caring who bore the blame, so he might remove it, if not wholly, yet at least in some degree from himself.  
Whom thou gavest] See whither a rebellious spirit may carry a man. It is not enough to Adam to appeach his wife, unless he charge God himself, making him, if not the Author, yet at least the occasion of the sin, not only blaming the woman for enticing him to sin, but withal, in some sort God himself, that had bestowed her on him, under a colour to be an help meet for him, but (as the event had manifested it) to be a snare unto him, as Saul gave Michal to David, 1 Sam. 18.21, See now how fare Adam differs from himself: that which he rejoiced in as a special favour bestowed on him by God in the former chapter, here he quarrels at, as a means of his ruin. Thus a man's foolishness perverts his way, and then his heart frets against the Lord, Prov. 19.3.  
To be with me] The word in the Originnl (Gnimmadi) used in this place, is by some observed to be of greater force, than the word (Gnimmi) which is of the same signification (as indeed it must be, if we derive it from (Gnamad) which signifies to stand fast by,) so that (Gnimmadi) implies in this place, not only (to be with me) but more than that, (to stand and be close by me.) Howsoever we may observe, that the expression of Adam, differs from the phrase which God useth in the former chapter, God intended to create a woman that might be before him, or stand in his Presence to assist him, and as it were to minister unto him, but that phrase did not so well sort with Adam's excuse. For if the woman were given to Adam, only to be before him, or to minister unto him, than did Adam amiss to take his direction from her, that was appointed to be only his minister, and therefore fit to take, and not to give direction. It is probable therefore, that Adam purposely changeth the expression, and in stead of saying (to be before me) with a little alteration expresseth it in those terms (to be with me) implying, that she being appointed to be his inseparable companion, he could not avoid her, nor do less then hearken to her advice and persuasion, being so near a companion, and, as it were, his bosom friend.  
She gave me] Questionless with persuasions to eat it too, wherefore God afterwards (as we shall see) in his censure, taxeth him for harkening to his wife's voice. But what authority had she to give, or Adam warrant to receive at her hand, that which was forbidden unto them both? or what manner of excuse is this, to cast his wife's persuasion into the balance, against God's express interdiction? besides, this answer is not to the purpose; God asks him whether he had not eaten of the fruit; he answers, that he had eaten indeed, but it was by his wife's persuasion, which God knew as well as he, but inquires not after at present.  
And I did eat] A cold expression, manifesting neither any horror or grief, or shame, at so foul a fact, and yet sufficient to justify God, in his proceeding in judgement against him, grounded upon this confession of his own, which he therefore repeats when he gives judgement upon him afterwards, in these words, Because thou hast harkened to the voice, etc.  
This answer of adam's, discovers in him still a desire, rather to cover his sin, then to humble himself for it before God, in a free and ingenuous acknowledgement, wherein he might have confessed in plain terms, that not so much his wife's solicitation, as his own ambitious desire to become a God, (which his wife no sooner suggested, but he embraced) drew him to contemn God's Commandment, despise his threaten, and to forget his mercies, and so to eat of the forbidden fruit. So that when we find Adam still unwilling to close with God, to confess his sin, we have no cause to conceive, that he would speak any thing partially on God's behalf, from which he is so far, that we see he forbears not to charge God himself (though falsely,) upon the least colour of advantage. So then, if Adam and Eve, as yet standing out against God, even in this examination of theirs, do notwithstanding clear him in these two points.  
First, that they were not made sinful, but became so only by Satan's enticement.  
Secondly, that God had no hand in drawing them into this sin. Seeing  
First, Eve who was first in the sin, hath nothing to charge God withal.  
Secondly, that Adam himself, who spared not to charge him as far as he could, with the least colour, could fasten no more upon him, but this only, that he gave some occasion to Adam's sin, by bestowing the woman on him, (wherein how far he wrongs God, who intended the woman to be an help to him, the whole Series of the History of the woman's Creation, & his own acknowledgement of God's favour, in bestowing that help upon him, do evidently discover, it must necessarily be concluded (which is the main scope of this whole History,) that sin, and all the judgements that followed, proceeded from man himself, and from Satan who seduced him; And consequently that God was  
1. Just in punishing the man according to his deserts.  
2. And infinitely rich in mercy, in restoring him after his fall, out of his compassion and free grace.  
Well, let Adam do what he can to conceal and excuse his sin, yet, when God lays it down to his charge, he must be forced to acknowledge it before him. Whence  

1 OBSERVE. No man can bear out sin before God, howsoever he may for a while outface it before men.  
Observe 1 CAin (though he seems to deny it at the first) yet is mute, and cannot open his mouth, when God chargeth him with his brother's blood. Nay, when God chargeth them home with it, though by the voice of a man, Saul cannot deny his rebellion, Ahab his oppression and murder, Gehazi and Ananias their covetousness. Neither can any man answer his own conscience, when it chargeth him in God's behalf, as appears in the examples of joseph's brethren, Gen. 42.21. and Judas, Mat. 27.4. and very often in the free and voluntary acknowledgements of many persons, in the times of their distress, or upon their deathbeds, publishing then to the ears of the world those things which all their life-long they have concealed from all men, and hidden in darkness.  
What do men gain then, that please themselves with hope of secrecy in sin? which if it be foul and scandalous, is not often hidden from the eyes of men, but, if it be, is naked in the sight of God, who discovers the secrets of all hearts, and shall manifest and judge them at the last day, when every mouth shall be stopped, and God shall convince men, not by the testimony of other men, but by the evidence of their own conscience, then fully enlightened, when all their sins shall be set in order before them. Wherefore let no man satisfy himself in any other way of hiding his sins, then that which covers it from the eyes of God, and moves him to cast it behind his back, (as Hezekiah speaks, Isa. 38.17.) which is the blood of Christ, Blessed is the man whose sins are so covered, Psal. 32.1.  
Adam's fact being charged upon him by God himself, there was now no place for denial. Wherefore in the next place, he falls to excuse that which he cannot deny, laying the greatest part of the blame of that act upon his wife, who by her enticement had drawn him into the sin, that by this means, though he could not clear himself from the sin, yet he might extenuate it so far, that he might not be found guilty in the highest degree. Whence   

2 OBSERVE. When men's sins are so manifest that they cannot deny them, they will yet labour by excuses, to extenuate them what they may.  
Observe 2 Not only wicked Saul, first his sacrificing by necessity, 1 Sam. 13.11. and afterwards his breach of God's Commandment. First, by his good meaning, and then by the people's overruling of him, 1 Sam. 15.15, 21. But even holy Aaron too, his making of the calf, alleging in his excuse the people's violence and compulsion, Exod. 32.22. and this men's usual custom to mince their sins, by pretences, either of strong provocations of fear, importunity, necessity and the like; Or of sudden surprise, ignorance, good intentions of their sincerity and uprightness in other actions, unto which they are carried, is caused  
1. By pride, which makes them to be tender of their own credit, and to endeavour to preserve it what they may.  
2. And partly, by Satan's policy, who by this means hinders our reformation and true repentance, and by consequent God's honour.  
Let every godly man than labour to avoid an evil  
1. To which nature so strongly inclines us.  
2. Which necessarily draws on unthankfulness, by bringing us to a low esteem of God's favour and mercy, by which it is pardoned.  
3. Hearteneth and encourageth others unto that evil which they see so much slighted by us.  
4. And at last returneth upon us greater shame, both from God and men, as experience shows us.  
But behold Adam's love to his wife, whom before he acknowledgeth to be flesh of his flesh, and bone of his bone: now to acquit himself, he dischargeth upon her the burden of his sin, and that without excusing her at all, as beguiled by the policy of Satan; but where the blame lights he cares not, so it rest not upon himself. See here a true effect of self-love; And   

3 OBSERVE, A man, in this state of corruption, respects none but himself, and cares not on whom he lays the burden, so he may ease himself.  
Observe 3 EVery brother will supplant, Jer. 9.4. and speak against his own mother's son, Psal. 50.20. as being altogether without natural affection, Rom. 1.31. 2 Tim. 3.3. accounting this the greatest wisdom, to do well to ones self, Psal. 49.18. The reason hereof is, that every man in his natural condition, is a self-lover, that is, a lover of himself only, without respect, either to God or community, both which therefore he must needs neglect for his own private interest. And howsoever, some natural men seem to neglect themselves in some cases, out of respect to their friends, or for the furthering of some common good; yet if we well weigh things, we shall find  
1. That when they seem to neglect themselves one way, they endeavour to make it up another, either neglecting a smaller advantage for a greater gain, or with some small loss, purchasing either safety or honour, or something else unto themselves.  
2. They seldom hold on in that way of seeking another's good, any longer, then may suit with their more principal ends.  
3. And yet in going so far, for the most part, they are either overruled by a strong hand of God, who makes use, even of their self-respects, beyond their ends, for the preservation of community.  
Let no man then that is wise, place his affiance on such persons who close with them so, as they have still the greatest respect to their own advantage, either to suck some profit out of him, or to support their credit by him, as Jebu did by entertaining Jonadab, or to strengthen their party, and to further some ends of their own, as Absalon dealt with the two hundred that followed out of Jerusalem, 2 Sam. 15.11. But  
1. Cleave unto God a faithful Creator, as he is termed, 1 Pet. 4.19.  
2. Amongst men, leave unto his children, who having laid the foundation of Religion in self-denial, can, and do oftentimes lay aside self-respects, for God's honour, and for their brethren's good, when need requires it.  
Now though Adam shown little love to his wife, in laying the blame of his sin upon her, which he had not been guilty of, if himself had not agreed and consented to her solicitation, yet that the charge upon her was just, that her husband sinned by her enticement cannot be denied. Whence   

4 OBSERVE, Seducers are justly chargeable, with all the sins committed by those that are seduced by them.  
Observe 4 AS the false Prophets are justly charged, that profaneness went out from them, into the whole land, which was considered by their wicked lives, and false doctrine, which drew the people into error, Jer. 23.13, 15. and that so far, that they are affirmed to strengthen their hands, that none did return from his wickedness, ver. 14. And wicked Jeroboam, that set up the calves, in Dan, and Bethel, and invited the people to the worship of them, hath this brand upon him, that he made Israel to sin. Wherefore these seducers, are not only chargeable with the sins, but with the blood of all that perish by their means, yea even those, that forewarn them not of the judgements which the wicked ways wherein they walk will bring upon them, Ezech. 33.8. Good reason it should be so, seeing the seducers heart desires, and his affections concur, in the acting of that sin, to which he persuades another man, although he put not forth his own hand to the effecting of it, but perform that by the hand of another man, as the slaying of Urijah, is justly called David's act, although it were executed by the hand of the children of Ammon, 2 Sam. 12.9. Now we know it is the consent that makes the act of sin (yea ever there, where men proceed not to the act, the very lusting after a woman, makes one an adulterer, in our Saviour's judgement, though he go no farther, Mat. 5.28) so that an enticer of another to sin, is guilty, not only of the sinful motion of his own heart, in resolving upon the evil; but besides, of that evil which he begets consent unto, allows, and desires may take effect in another; that acts the sin by his provocation and allurement.  
Beware then of that dangerous employment, to become a Solicitor, or Factor in sin, and tremble at the very motion of it, and avoid carefully the society of such agents,  
1. Who carry the mark and character of Satan, who is styled by the name of the temper, and is the father of all that walk in that way of seducing.  
2. Show themselves much more dangerous enemies to mankind then murderers, who destroy only the body, whereas these lay wait for the soul, Prov. 22.25.  
3. Proclaim war against God, whom they fight against, not only by their own sins, but much more, by making a party against him, by drawing as many as they can procure, to be companions with them in their evils.  
4. And therefore are above others, children of wrath, reserved unto them by the just judgement of God, in a double proportion, according to the measure of their sins, acted by themselves, and furthered in other men, by their procurement. Let this Item be laid near to heart by all Magistrates, Ministers, Parents, Masters, whose Laws, Directions, Counsels and Examples, if they walk in ill ways, have a strange influence into their inferiors, to draw them unto wicked practices, whereunto they are by nature itself too strongly inclinable.  
It was too much that Adam endeavours to post off the sin from himself, and casts the blame of it upon his wife: but see how far an heart once perverted, may lead a man; he falls in the next place upon God himself, whom he makes, if not a part yet at least an occasion of his sin. Whence   

5 OBSERVE, It is usual with men, when themselves have committed the sin, to lay the blame of it in part even upon God himself.  
Observe 5 THus Jonah in effect chargeth God with his disobedience, in flying to Tarshish, as if he had sent him upon a message, that would disgrace both himself, and him that sent him, Jonah 4.2. As that idle servant pleads his Master's hardness, in excuse of his idleness and unfaithfulness, Mat. 25.24. Thu● do all they, that for their ignorance, plead want of parts of nature. For their thefts or oppression, necessity by the weakness of their estates greatness of their charge, or the like. For the neglect of spiritual duties, multiplicity of secular employments; for their disobedience the strictness of God's Law, as impossible to be kept. Hence it is that Saint James, well knowing this common disease, wills us to take heed of charging God with our temptations to evil, seeing we are drawn on thereunto by our own concupiscence, Jam. 1.13. Now that which moves us to deal so injuriously with God himself is  
1. A desire to justify ourselves, which we can never do more fully, then by casting the blame of the sin, for which we should be censured, upon God himself, who should judge and punish it, as Thamar stops Judah's mouth, when he sentenced her to be burned, for her adultery, by charging him to be both the occasion, and the Actor of that sin, Gen. 38.26.  
2. There is in all men by nature, an heart ill affected towards God, (the wisdom whereof is enmity against him, Rom. 8.7.) which makes us willing to pick any quarrel against him, and to dishonour him, upon the least pretence.  
3. It is Satan's policy,  
1. To wrong God by making him the Author of evil, and unjust in punishing that in men, whereof the blame lies in part upon himself.  
2. To take off men's hearts from all endeavours, and means of repentance, by this colour of justifying themselves in their sins.  
We cannot but take special notice, in what manner Adam speaks of his wife in this place, whom he embraceth, and acknowledgeth as a singular blessing, bestowed on him by God in the former Chapter, and here doth little less then reproachfully cast it in God's teeth, that instead of an helper, he had given her unto him for a snare, to beguile and entrap him, as his words in this place do imply. Whence   

6. OBSERVE, It is an usual practice, with many men, to cast God's blessings in his teeth with discontent.  
Observe 6 ZIpporah, the wife of Moses, calls circumcision a Sacrament of blood, Exod. 4.25. See how the Isarelites quarrel at Moses, whom God had sent to be their deliverer, as one that was the occasion of increasing their bondage, Exod. 5.21. and how often do they wish themselves in Egypt again; when they were upon their voyage to Canaan, murmur at Moses, Exod. 14.11. and 16.3. and 17.3. Esteem Manna, their food, light bread, and loathe it, Numb. 11.6? Thus is it usual with men to murmur, sometimes at the execution of Justice, the dispensing of the word, at the increase of people, cheapness of provisions, fruitfulness of their own wives, and the like. This comes to pass,  
1. Because, many times, common blessings suit not with men's private ends, and desires, so that we judge many things, which are blessings in themselves, to be crosses unto us.  
2. Because our unthankful hearts, being not satisfied in all that they inordinately desire, scorn that which they have as a trifle, because it answers not to the full of what is desired.  
Let not men think much of it, if they be dealt withal, as God himself is, and have their kindness by unthankful men, cast in their teeth, nay, many times be ill spoken of for doing good to others: Seeing  
1. The servant is not above his Master.  
2. Thanks from men are not, or at least ought not to be the recompense which we ought to expect for doing good to others, but the acceptance of our service by God, who the less reward we have from men, the more he enlargeth his own hand towards us, if we continue constant in well doing, in obedience to his will, expecting approbation from God, and not from men.  
Adam indeed sinned in the highest degree, in blaming God as the occasion of his sin wherewith he was charged; yet it is true, that the woman, whom God gave him to be his helper, became a snare unto him, by enticing him to sin; but that was through his own folly, who suffered himself to be seduced by her. Whence   

7 OBSERVE, Men may easily by their own folly, turn the means ordained by God for their good, into snares for their destruction.  
Observe 7 RIches are given by God as a blessing to us: if we desire them inordinately, delight in, and love them, depend on and trust in them, they become a dangerous snare, 1 Tim. 6.10. Prov. 11.28. Friends, and especially wives, are great comforts, and helps, many ways: but if we make them our Oracles, they may and often do beguile us, Deut. 13.6. God's 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 fowl stomach may turn into ill humours, and so become our poison. Much more is this true, of Peace, Plenty, Strength, nay of Wisdom itself, and other abilities of the mind. 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 turn good into evil, to such as are not good before him; as he draws good out of evil itself, unto all those that love him, as the Apostle tells us, Rom. 8.28.  
Let it warn every one of us, to use all the helps and blessings which we receive from God, with fear and trembling.  
1. Purging our own hearts carefully, for to those which are defiled nothing is pure, Tit. 1.15.  
2. Sanctifying unto ourselves 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 bless us in those things, the fruit whereof returns unto himself at last.  
If we scan Adam's answer a little more thoroughly, we may easily discover, what was his great oversight, by which his wife's temptation prevailed so much with him, and took such effect at last (which also God himself points at in the judgement, which afterwards he passethupon him,) namely, that he harkened to his wife's voice, that is, that he yielded to her motion, without examining the ground, or warrant of it, which was nothing but her bare word and persuasion, whereas 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 threatened 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 Satan's fiery darts with the same shield, that he had no warrant to turn the stones into bread, Mat. 4.4. nor to cast himself down from the pinnacle 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 fools that believe 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 soon as he heard it, 2 Sam. 13.6. And Joash that inclined to the first motion of his Princes to fall away to idolatry, 2 Chron. 24.17. Nay, Jehoshaphat himself who consented to join 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 God's peculiar prerogative, to be believed 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 only 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 harkening to men's directions, we follow blind guides: and then no marvel though we fall with them into the ditch, to our own destruction, Mat. 15.14.  
How Adam, the farther he goes, the more he sins, and how every motion of his heart, every word and action adds to his transgression, till God reclaims him, and the observation which might thence be drawn (That when men are once perverted in their ways, the farther they go, the more they sin, 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 remain many weighty circumstances, by which the sin 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 Adam's conscience, afterward in private. At present his main scope is to make it appear, that he had no hand in drawing the man into this sin, by drawing the delinquents both to the confession of the fact, and a discovery of the first mover thereunto, and the unwillingness of the delinquents acknowledgement (who though they speak no more than is drawn from them, yet utter enough to clear God of having hand in the sin) makes much for the credit of their testimony on God's behalf, as we have seen already. From Adam God turns next to the woman, that she might likewise be convinced of her fact, by her own confession, and thereby both justify 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 sin, which was the principal thing that God laboured to discover for the present.  
What is this which thou hast done?] by transgressing thyself, & 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 ruin thyself, 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 main 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 merely from a fountain 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 motion 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 fair colours, and pretences beguiled her. Now if God had replied unto her, and demanded what those fair 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 God's 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 woman's 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 God's glory, wherein she was wilfully perverted by the consent of her own heart.  
And I did eat] Thus than 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 justify God in the righteousness of his judgements, in the punishment of the offenders, 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, Psalm 106.39.  
Thus we see God will not give over the examination, till he have discovered the whole plot of this fowl sin and every agent in it, first Adam, than his wife, and at last the Devil the deceiver and seducer of them both. Whence  

1 OBSERVE. No actor in any sin can escape God's discovery.  
Observe 1 NOt the secret Contrivers and Counsellors, as Jonadab to Amnon, Achitophel to Absalon, Jezabel to Ahab. Not the Actors and Executioners, as the Elders of Israel, and by their procurement the two sons of Belial employed by Jezabel in the murder of Naboth. Not the abettors and assistants, as Joab and Abiathar in Adonijahs treason. Not the very frame or contrivance of the sin, or means to colour it. As David's murder of Urijah to colour his adultery with his wife, and his cunning conveyance with Joab, to conceal his murder, 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 concerns him to do it, that the Judge of all the world may appear and be known to do right, to which purpose he must necessarily have a distinct knowledge, both of the offenders, and of the quality and measure of their offences, that every one's 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 sin, in hope to hid his counsel deep from the Lord, and his works in the dark, Isa. 29.15. It is true, that men's eyes discover many times nothing but the outward acts of sin, or the Agents that work, yea even they many times are hidden from man's 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 sin was begotten, of every secret word by which it was whispered into the Actor's ears, of every affection of the spectators who behold it with delight. He knew what the King of Syria spoke in his secret chamber, 2 King. 6.12. He understood the very secret thoughts of Herod's heart, which it is probable he never uttered to his nearest friends concerning the murdering of Christ, Mat. 2.13. much more was he able to discover the King of Israel's commission for the taking of Elisha, 2 King. 6.32. and forty men's 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 success in wicked counsels, or fear to be surprised by them.  
We have already intimated, that God, who might have manifested every thought of Adam's heart, and left upon record every circumstance of the sin committed by him, notwithstanding contents himself to bring to light only so much thereof as might manifest the delinquents desert 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 ways, and admired in his free grace. Whence   

2 OBSERVE, men's sins must and shall be so fare manifested as may conduce to the advancing of God's glory.  
Observe 2 THus Joshuah exhorts Achan to confess his sin, 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 sin, in such sort, that the whole world may be guilty before God, and that his righteousness may be made manifest for the remission of sins, Rom. 3.19, 23, 25. And good reason, seeing  
1. It is the principal end wherefore we, and all things are, that ourselves and all our actions, and all events that befall us, of good or evil, in all God's dispensations towards us, may be referred to the manifesting of God's glory, who therefore permits with patience the vessels of wrath, ordained 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 actions, and take notice of in all our observations.  
2. That is the chief good that can come out of this evil, when the wrath of man, and all the rest of his sins turn to God's praise, and a duty that we are obliged to perform unto God, to repair his honour by a free acknowledgement, and confession of sin, which we have, as much as lies in us, impaired by the acting of it.  
Let it be our care,  
1. To take heed of dishonouring God by committing of any sin.  
2. If by humane infirmity we fall into any sin, by which the name of God may be blasphemed, or the honour of it impaired, let us endeavour to take off the dishonour done to him, by laying all the shame upon ourselves.  
1. In our private confessions before him, acknowledging his holiness, and the righteousness of his laws, and our wickedness in transgressing them, after the examples, Ezra. 9.6.15. Neh. 9.33. Dan. 9.8. and that merely out of the rebellious disposition of our own hearts.  
First, without any provocation on his part.  
Secondly, after so many and so large experiments of his mercies.  
Thirdly, to the defiling of our own souls, evil example to our brethren, and as much as lies in us to the dishonouring of that name by which we are called.  
Fourthly, for which we might perish for ever by God's justice, and cannot be pardoned, but out of his free mercy and grace.  
2. Upon occasion of any scandal given by us, acknowledging as much before men, either openly in the face of the Congregation, or more privately before our brethren, as the nature and quality of the fact, or the offence given thereby, shall require, thereby clearing God, justifying his Law, and acknowledging his righteousness, if we smart by his hand according to our deserts.  
In God's questioning with Eve there is wonderful force in the expression that he useth, as if there wanted words to express the foulness of the fact: What is this that thou hast done? as if he had said, canst thou conceive the foulness, the danger, and consequently the folly and wickedness of this abominable fact: thus he speaks to make the deeper impression of the sin upon her heart. Whence   

3 OBSERVE, A good man's heart ought to be deeply and tenderly affected with the sense of his own sin.  
Observe 3 TO be manifested inwardly in shame, Jer. 3.25. and expressed outwardly by smiting on the thigh, Jer. 31.19. casting down the countenance with the Publican, Luke 18.13. bitter mourning, Zach. 12.10. with Peter, Luke 22.62. proceeding from the very breaking of the heart within, Psal. 51.8. the contrary disposition is justly taxed, Jer. 8.6. as discovering a dead and senseless heart within. Such a manner of the affecting of the heart by the sense of sin,  
1. Brings much honour to God.  
2. Proclaims our own innocency, 2 Cor. 7.11.  
3. Moves God to compassion towards us, Joel 2.17.  
4. Furthers our reformation.  
5. And makes us more watchful over our ways for time to come, that we fall not again into that sin which hath so much afflicted our souls, and which we have looked on with so much shame and detestation. To this end hath God erected a Consistory in every man's breast, his own conscience which is the Candle of the Lord, searching the inward parts of the belly, Prov. 20.27. which discovers the sin, with all the aggravating circumstances thereof, in full proportion, if we do not smother it.  
But why doth not God speak as affectionately to Adam, as he doth unto Eve? The cause must needs be this, She was not only first in the transgression, but besides, she was employed by Satan to be an instrument, to beguile and seduce her own husband. Whence   

4 OBSERVE, The seducing, especially of one's nearest friends, is a foul, and should be an heart-breaking sin.  
Observe 4 A Sin for which God will not suffer a man to spare his own brother, Deut. 13.8, 9 and therefore the judgements of God threatened against the seducing prophets, are fearful, Jer. 23. Ezek. 13. and for that, above all other sins, the false prophet is cast into the lake burning with fire and brimstone, Rev. 19.20. See verse 12. Obs. 4.  
The phrase in which the woman expresseth herself, when she excuseth herself, that she was seduced by Satan, may not be passed by: she saith, when Satan alured her to the committing of this sin, that he beguiled her, as indeed he did. Whence   

5 OBSERVE, Sin, and the enticements thereunto, are dangerous deceits, and so will prove to be at the last.  
Observe 5 SO Saint Paul tells us, that sin deceived him, Rom. 7.11. wherefore he calls it the deceitfulness of sin, Heb. 3.13. and so are inordinate lusts termed deceitful lusts, Eph. 4.22. and the allurements that draw us thereunto, are justly called deceits, as riches are termed deceitful riches, Mark 4.19, dainty fare deceitful meat, Prov. 23.3. wine a mocker, the beauty of women deceitful, Prov. 31.30. no marvel then, if wicked men be called deceivers, and their work a deceitful work, Prov. 11.18. Now this deceit of sin is twofold.  
First, in proposing evil under the Name of good calling light darkness, and darkness light, Isa. 5.20. or at least the shadows of good, instead of that which is really and truly good, like the passing of guilded brass for perfect gold.  
Secondly, in proposing unto us a reward in an evil way, which we shall never find. See Prov. 1.13, 18. as they are justly accounted deceivers, who promise men largely, that which they never make good in performance.    

VERSE 14.  
HItherto the Holy Ghost hath set before us the examination and confession of the offenders, with their several excuses, and the vanity of them. There follows in the next place, their censures proportioned indeed unequally, as the offence committed was in divers respects unequal, pronounced by God himself, with infinite patience and moderation upon them all, in order, as they acted in the sin, upon the Serpent first, next upon the woman, and lastly upon the man.  
And the Lord God said] After he had examined and convicted the malefactors, he proceeds to sentence, that he might not only be just, but appear to be so; which is the reason, why he pronounceth the sentence by word of mouth, that, when those things should be really inflicted, which he here threatens, they might appear to be the act of God, punishing sin in justice, by inflicting upon the offenders those evils, which should come upon them afterwards, according to that which is here pronounced, whereby they are clearly manifested to be the acts of God, and being proportioned to the sin, might appear to be acts of his justice, otherwise it had been as easy for God, to have laid the curse upon them by effects, without threatening it beforehand. But his desire is, that they might not only smart for their sin, but might be instructed too, and taught by their smart, which is one end of the punishments laid upon man, and an especial effect of God's great mercy, tempered with his justice, when the punishment itself is thus intended for the good of the sinner.  
Unto the Serpent] But why to the Serpent, being an unreasonable creature, and consequently unable to understand what was spoken, and therefore could receive no instruction by words?  
First, we must conceive, that the sentence here pronounced, lights not only on the Serpent, but on the devil also, who set him on work; yea, the latter part of it principally on him, as the cause of the sin, (as is intimated in those words, Because thou hast done this) and that it reacheth both the devil and the beast. The words than were understood by Satan, though not by the beast, and may be conceived to be directed to him under the Serpent's name.  
Secondly, the words, though spoken to the Serpent, were chief intended for the instruction of the man and woman; as our Saviour's words directed to the figtree, were intended to his disciples, in whose presence he spoke to the tree, Mat. 21.19. and indeed the latter part of this censure, with which is intermixed the promise of the Messiah, cannot be otherwise taken, but as a comfort intended only to the man and the woman.  
Because thou hast] Thou Serpent as the Instrument, and thou Satan as the principal Agent, who didst employ him in this action.  
Done this] Namely all that hath been mentioned before, belied God, deceived the woman, and by her the man, and drewan them both into rebellion against their Creator, and thereby into utter ruin both of themselves and their posterity. Thus God is pleased to manifest his justice, in expressing the cause, before he pronounceth the sentence. But why doth not God examine the devil, as well as the man and the woman, before he punish him?  
First, God had already his end; he was now come to the head-spring of the sin, which was the chief thing which he sought after, or at least intended to discover.  
Beside, it was a vain thing to expect a true confession from the father of lies.  
Lastly, God out of favour endeavours the recovery of the man and woman out of their sin, by a free confession, and sight, and sense of their sin; but he intends no such mercy to Satan, who was already sentenced to everlasting destruction.  
Thou art cursed] The words imply more than the decree, that the Serpent should be cursed, and import a present execution of that decree, that the curse should seize upon it at that very instant. To curse sometimes signifies to speak evil of another, or to wish evil to him; in this sense we are forbidden to curse the ruler of the people, Exod. 22.28. that is, to speak evil of him, or to wish evil to him. And even in this sense the Serpent is cursed by man, and spoken of with detestation and despite, and wished to destruction by all men. But cursing out of God's mouth implies more than that, an inflicting of all manner of evil upon any person, as Deut. 28.20. the Lord threatens for their rebellion to bring upon this people cursing and vexation, in all that they put their hand unto. So that curse of our Saviour on the figtree, Mark 11.21. was the present drying up and withering of the tree. This curse was indeed inflicted on the true Serpent really, as far as it was capable of it, as appears by the particulars following, neither can be applied to Satan properly, although it be true, that he above all other creatures, is accursed both by God and man.  
Above all ] That is, above all tame beasts, for so the word (Behemah) in the Original, being opposed unto (Chaiath) as it is in this place, properly signifies, as it doth also in other places of Scripture, where it stands in like opposition, although where there is no such opposition, it signifies any beast indifferently. Evident it is, that no creeping thing is comprehended under that name, whence some conclude, that because the Serpent, both here and in the first verse of this chapter, is compared with fourfooted beasts, therefore the Serpent, before this curse, went upon four feet, as other beasts do. But this argument is of small force, seeing God might, both here and there, compare the Serpent with creatures of any other kind, to enlarge the comparison, there, that it was more subtle, here that it should be more miserable than any other beast whatsoever, tame or wild.  
And above every hest of the field] That is, above every wild beast: thus by a sufficient distribution of beasts into their kinds, wild and tame, the Serpent is pronounced, not only more cursed then any of them were in their Creation, but then now they are, even by man's fall the whole creature is made subject to vanity. This curse therefore laid upon the Serpent, is not only a branch of the general curse, which sin hath brought upon all the creatures, but a peculiar curse upon this creature above them all.  
Upon thy belly shalt thou go] All creeping things go upon the belly, as Moses implies, Leu. 11.42. where he makes going upon the belly, the difference between creeping things, and those that go upon their feet: the Septuagint here render it, belly and breast, to express the Original (Gechon) more fully, which properly signifies, the belly of a Serpent, whose belly and breast seem to be all one. But seeing going upon the belly is here laid upon the Serpent as a curse; It gives occasion of dispute, whether the Serpent went upon the belly before it was cursed, or nay. A question neither very easy, nor necessary to determine. Only, it seems not probable, that God by the curse altered the shape, or parts of any creatures body, but only the perfect and healthy temper, the strength, regular use, and perhaps, (as in man) the comeliness of the parts. So that the conjecture of some seems to be very bold and groundless, that imagine the Serpent to have been created with feet at the first, which they conceive to be taken away by the curse. Again, neither is it probable, that the curse should bring upon the Serpent no change at all, although it brought not this change, and therefore that the curse brought no alteration upon the Serpent, in her going at all: It is most probable, that when he cursed the Serpent above all other creatures, he left some discernible mark of that curse upon it above the rest. But it is replied, that there needed no alteration at all to make it a curse; seeing man's nakedness by sin became shameful, which was not so before, without any alteration of the body: and the labour is now a curse, which before the fall was not so. To which it may be easily answered.  
First, that in the shame of nakedness there's a change, although not in the parts of the body, (save that even man's body itself, hath not a presence so graceful and full of majesty, since the fall, as he was before) yet in the affections of the mind, in which only shame consists.  
Secondly, in man's labour, which now becomes part of his curse, and was not so before, there is an evident and very great change, as we shall see hereafter. The curse might cause a change in the Serpents going, not by altering the kind of her going, from stepping to creeping, but by appointing it another part of the body to go upon, then that which it went upon before. For the emphasis seems to be in Belly, not in Go, which Moses expresseth here by the word Telech, which is of general signification, and extends to any kind of moving forwards, whether by stepping, creeping, swimming, or any other kind of motion. Now if God had given the Serpent a kind of motion, different from that which it had before, it may be probably conceived, that Moses would have expressed it by such a word as might signify that difference. This therefore seems to be the most likely conjecture, that before the curse the Serpent moved forwards upon the hinder part of her body, with the breast, and belly, and head erected, whereas now it creeps on the whole length of the body, which conjecture may be strengthened by these arguments.  
First, we see that Serpents at this day, upon occasion, (as when they assault a man or the like) for a time, raise up themselves upon the hinder part of their body, so that the former part of it stands upright, why may we not conceive then, that before their strength was weakened by this curse, they might do that always which now they can do for a shift.  
Secondly, if we allow the Serpent such a manner of creeping, with the former part of the body erect, we may more plainly see the reason, why Satan made choice of the Serpent in tempting the man, for the subtlety of it, which might consist somewhat in altering and changing her going. When she was to convey herself into the Garden unespied, she could apply her body close to the ground; when she was to speak to the woman, she could raise herself upright, and so confer with her, as it were, mouth to mouth.  
Thirdly, we may in this curse discover the equity of God's judgement upon the Serpent. For if the Serpent could apply herself to do mischief unespied, good reason she should be accursed to go in that manner ever after, so that this curse might point directly at the sin, for which it was inflicted. Now these at the best are but conjectures.  
And dust shalt thou eat] But experience teacheth, that Serpents feed also upon, and devour other small vermin; which the Prophet Esay seems also to imply, when speaking of that peace that should be in the restauration of the Church, between all creatures, he names the Serpent amongst the rest, affirming that it should live by dust, as the lion should do by straw, implying, that they both live by preying upon other creatures at present, which then they should forbear. Some therefore by eating dust conceive, that God means living hardly, as Serpents do, which, in the winter season, living most in their holes, get little food to sustain themselves. But that is the condition of other beasts as well as of Serpents: it seems therefore, that this feeding upon the dust, is opposed to the former manner of the Serpents feeding upon herbs and fruits, after the manner of other beasts; for, if before the curse she went with the former part of her body erect, as we have showed already, then might she be easily able to reach many sorts of herbs and fruits, though growing above the ground, as other beasts do, whereas now creeping with her very mouth upon the earth, she must necessarily take her food out of the dust, and so lick in some dust withal: so that though the dust be not all her food, yet she taking all her food out of the dust, and licking in the dust with it, may not improperly be said to eat dust.  
All the days] Both thou, and all thy kind hereafter, to the world's end. But what had the Serpent deserved, being an unreasonable creature, and consequently uncapable of any purpose or intention to do evil? why is the beast punished for Satan's fault, who made use of the Serpent only as his instrument, to do mischief? To that it is easily answered, that the derestation and hatefulness of sin is so great, that it is fit to be manifested upon whatsoever is defiled with it. Thus we break in pieces the sword, dag, or other instrument of a Prince's death, damn up a Well in which any man hath been drowned. And God himself will require a man's life at the hands of every beast, Gen. 9.5. and therefore in his own Law, appoints an Ox that gores any man to death, to be stoned, Exod. 21.28.  
This part of the curse (if we take the words according to the letter) we see most properly belongs to the beast, whereof Satan made use, for the acting of this mischief. Some there are notwithstanding, that conceive, that under the curse upon the Serpent, is shadowed out the curse laid by God upon Satan, who being created to look upwards, for his Apostasy, was by God's just judgement thrown down to the earth, and abased even below the dust, and instead of delighting himself in God, was carried by the inordinate motion of his spirit, to exercise himself, and to take delight in base and sensual things, more vile than dust itself, which was appointed to be the Serpent's food. But this curse upon Satan cannot be conceived to be inflicted in this place, because it was laid upon him by God, before he was an actor in this sin, Only in this, that God will not vouchsafe to reason the case with Satan, before he lays his judgement upon him.  

1. OBSERVE, God many times will not so much as reason the case, with such as he destinates to destruction.  
Observe 1 EPhraim is joined to idols, let him alone, Hos. 4.17. and ezekiel's tongue must cleave to the roof of his mouth, that he may not reprove, and the Prophets must not prophesy, that men may take shame, Mic. 2.6. when God hath once decreed a people's destruction. Thus he dealt with the heathen, that had no face of a Church amongst them, he suffered them to walk in their own ways, Acts 14.16. only he might, and did sometimes call them to account, before their own consciences, Rom. 2.15. as well to keep them within some bounds of civility, for peace, and orders sake, as to give them a taste in present, of that gnawing worm that dieth not, by which they shall be everlastingly tormented hereafter. And well may God deal thus with men, seeing he is no man's debtor, neither can gain any thing by administering Physic to dead men, such as are alienated from the life of God, Eph. 4.18. As for his own people, whom he hath taken into Covenant with him, he brings his judgements amongst them to light every morning, though many times the unjust know no shame, Zeph. 3.5. as well to win such as may be reclaimed, as also to stop men's mouths, that no man might cavil at God's justice, when the obstinacy of men is made manifest, in refusing the mercy offered unto them. Thus he deals indeed with his people, till the case grow desperate and past remedy, 2 Chron. 36.16. and then usually he silenceth his Ministers without, and men's consciences within, that they may fill up the measure of their iniquity, that the wrath of God may come upon them to the uttermost, as the Apostle speaks, 1 Thes. 2.16.  
Let us account it amongst God's favours, when he will debate with us by his Word, challenge us for our sins, as he did David by Nathan; nay, if he terrify us by threatening his judgements and wrath, as he doth Jehoshaphat by Jehu, 2 Chron. 19.2. yea, and awaken us too by his chastisements, Jer. 31.18, 19 or raise up our own hearts to smite us, 2 Sam. 24.10. but tremble at such a condition when God lets us alone, and will have no more to do with us, which is an evidence of his deepest displeasure, and let no man desire such a judgement unto himself as the wicked do, Isa. 30.14. that the Holy One of Israel may cease from them.  
The Delinquents are brought in in order, and every one, as they are found more or less guilty, so receive a censure proportionable, even the Serpent itself, which is but the instrument which Satan used in this temptation. Whence   

2 OBSERVE, Whosoever hath an hand in any sin, shall be sure to have a share in the punishment.  
Observe 2 TRibulation and anguish shall be upon every soul that doth evil, Rom. 2.9. whether living under the Law, or without the Law, ver. 12. either at present in the speedy execution of vengeance, as the searchers that brought up an ill report upon the Land of Canaan, died presently before the Lord, Numb. 14.37. or in the day of recompense, where in not one of the murmuring Congregation escaped the stroke of God's hand, Numb. 26.65. as God had before given sentence on them, Numb. 14.29. or at the farthest, they are sure to be called to account at the great day, when God shall come to execute vengeance upon all, and to convince all that are ungodly, and that of all their ungodly deeds, and of all their hard speeches, Judas 15. when every secret thing shall be brought to judgement, Eccles. 12.14. Reason.  
1. God is able, both to convince and punish; and nothing can be hid from his pure eye, or escape his revenging hand.  
2. The respect to his own honour, necessarily moves him to declare himself to be just, in rendering to every man according to his deeds, and according to his works, Psal. 62.12.  
We have already taken notice, that the Serpent was only an instrument in this sin, carried on and acted by Satan, according to his will; and yet he receives his judgement as well as the rest. Whence   

3 OBSERVE, Every instrument in the acting of sin, and whatsoever is defiled thereby, is liable to God's curse.  
Observe. 3 NOt only the body of a man, which the soul useth as an instrument to sin, shall be cast into hell with the soul; but even insensible creatures must be destroyed, if they be abused to sin, as the golden calf was by Moses, Exod. 32.20. Manassehs image of the grove by Josiah, 2 Kings 23.6. yea, the brazen Serpent, though erected by Gods own appointment, was broken in pieces by Hezekiah, being abused to idolatry, 2 Kings 18.4. And this may not only be done in justice, seeing sin pollutes whatsoever toucheth it; but is fit to be done in terror, as well to manifest God's holiness, in his zeal against sin, as to make men tremble at so dangerous an evil as sin is, that brings destruction to all that comes near it, that all men might fear to abuse wealth, food, houses, apparel, wives, children, servants, friends, etc. as instruments to sin, lest the curse of God light both upon them and upon ourselves.  
It hath been intimated, that although this curse be inflicted upon the Serpent, yet withal it was in an especial manner intended for the instruction of the man and woman, in whose presence it was denounced against him, that they might the more feelingly apprehend the evil of their own sin, which they had voluntarily committed, when they beheld so fearful a curse brought upon an involuntary agent in the same transgression. Whence   

4 OBSERVE. One man's punishment ought to be other men's instruction.  
Observe 4 WHether inflicted by men, in a course of justice, Deut. 13.14. or laid on by God's immediate hand, Zeph. 3.5, 6. Thus God makes Abraham acquainted with that fearful judgement, which he was to execute upon Sodom, that himself and his family might take instruction by it, Gen. 18.18, 19 And upon the same ground are divers of God's judgements recorded to posterity, Psal. 78.6, 7. 1 Cor. 10.6. And it stands with good reason that we should make this use of other men's punishment, seeing God is no respecter of persons, but must measure all with the same line, as proceeding always by the same rule of Justice, assisted by the same power, carried on by the same zeal and holiness of his nature, and having still before his eyes the end, even the manifesting of his own glory. Besides it is a great honour to God, when he thus brings good out of the evil of other men's smart, as he doth light out of darkness, that both his power and mercy may be the more admired; when he makes other men's poison our medicine, and their wounds our healing.  
God both in this judgement which he denounceth against the Serpent, and that which follows, ver. 17. against Adam, first expresseth the cause, and passeth the censure, and that to manifest the equity of his proceeding, and in a sort to testify to the world, that though the punishment be his Act, yet it is man's desert, and consequently brought upon him by himself, as the fruit of his own sin. Whence   

5 OBSERVE, God lays his judgement upon no creature but upon just desert.  
Observe. 5 THis is evident by allexamples of his Judgements. In the old world he brought the flood upon them for their ungodliness, 2 Pet. 2.5. concemned Sodom and Gomorrah with an overthrow for their filthy conversation, 2 Pet. 2.6, 7. carried away his people into captivity, because their sins were increased, Jer. 30.15. as themselves acknowledge, Lam. 1.8, and all the world bare witness, Deut. 29.24, 25. much more is it true in his own children, Psalm. 89.32. Lam. 3.39. Reason.  
1. His nature; fury is not in him, Isaiah 27.4. but long-suffering and abundant goodness, Exod. 34.6. Psal. 103.8, 13.  
2. Respect to his own honour, infinitely advanced by manifesting his Justice, mercy, faithfulness, and truth, which appears when he dispenseth all his administrations according to men's deserts.  
3. Neither could he otherwise encourage men to his service, but by accepting and rewarding them in well-doing, and punishing only their errors, and that too with so much moderation that it tends only to their good, and not to their destruction.  
Let it move us both to justify God in his Judgements, with the Princes, 2 Chron. 12. Psal. 51.4. acknowledging him to be righteous and ourselves sinful above measure, Dan. 9.7, 8, 9 And withal to set him before us for our pattern, hating nothing in men but sin, Considering,  
1. That otherwise we own love to all men.  
2. That we manifest not holiness more in any thing, then when we put difference between man and man, only according to their good or evil disposition, or deserts.  
In laying the censure upon the Serpent, God first pronounceth a curse upon him in general, and afterwards expresseth the evils in particular which that curse includes, and delivering this judgement in this order and manner gives us occasion thence to   

6 OBSERVE, God's curse upon any creature is the fountain of all plagues and miseries.  
Observe 6 THus God in proceeding against Cain, first lays his curse upon him, and then sets before him the evils which flow from thence, Gen. 4.11. Balak desires nothing of Balaam but to pronounce God's curse upon the children of Israel, and then hopes to prevail against them, Numb. 22.6. And Joshuah wishing all mischief to the builder of Jericho, pronounceth against him a curse from the Lord, Josh. 6.26. and a curse & a blessing are put for all manner of good & evil, Deut. 11.26 Whence it is that wicked men to whom as the portion of their cup belong snares, fire, brimstone and horrible tempest, Psal. 11.6. are called the people of God's curse, Isa. 34.5. and children of the curse, 2 Pet. 2.14. It must be so of necessity, seeing the curse of God is the manifestation of his wrath who creates all evil, Isa 45.7.  
Let it raise up all our hearts to abhor sin, and behold the heinousness thereof, which hath brought this curse upon us; and to behold the infinite riches of Christ's love unto man, who became a curse for us, that he might redeem us from the curse of the Law, Gal. 3.13. An incredible abasement to him who is God blessed for ever, and an incredible happiness unto us, especially seeing by him the curse is not only taken away, but is besides turned into a blessing.  
Satan chooseth the Serpent to be his instrument to deceive the woman, for his subtlety, in sliding closely into the Garden; and God for that lays on him that punishment, that he should always go upon his belly: he was his instrument to tempt the woman in eating, and is adjudged to eat dust all his days, see the punishment points at the sin, which is usual in God's judgements. Whence   

7 OBSERVE. It is usual with God in his judgements so to order them that they may point at the sin for which they are inflicted.  
Observe 7 EIther by paying like for like, as in cutting off Adonibezeks thumbs of his hands and feet, because he had dealt so with others: whence he in his Law gives direction to give eye for eye, and tooth for tooth, Exod. 21.24, 25. or by some circumstance or other he points at the sin which he punisheth. Jehoram must be cast into Naboths vineyard, to point at his Father's sin in kill Naboth to get possession of that vineyard, 2 King 9.25, 26. sometimes the instrument or the time, or the manner, or some other like circumstance shows what the sin is that brings the judgement.  
Thus God deals with men,  
1. To justify himself, that by such lively characters, his righteousness in all his ways may be read by him that runs.  
2. To further men's repentance, by pointing out unto them the sin that brings the judgement upon them.  
The curse that God lays upon the Serpent he expresseth and amplifieth by way of comparison, that it should light and abide upon the Serpent above any beast of the field. So that the Serpent became viler than any other creature by becoming an instrument of sin. Whence   

8 OBSERVE, It is only sin that makes one more vile than another.  
Observe. 8 THat makes Coniah, though a Prince, a despised broken vessel, Jer. 22.28. and deprives his father Jehojakim of the common honour that belongs to the meanest man, so that he is cast out to be buried with the burial of an Ass, ver. 19 That makes any that is defiled with it a vile person, Psal. 15.4. yea, though he were a Prince (as Antiochus, surnamed the glorious, is called a vile person, Dan. 11.21.) and his memory rottenness, Prov. 10.7. It makes whole nations an hissing, and an astonishment, Jer. 25.9. the tail, and not the head, Deut. 28.14. as on the other side, righteousness advanceth one man above another, Prov. 12.26. and wisdom promotes to honour, Prov. 4.8. All which abasements, and honours, which sin and godliness bring to men in this life, are but mere shadows of that more eminent difference, which shall be put between them hereafter, when they that be wise shall shine as the brightness of the firmament, Dan. 12.3.  
The particulars of the Serpent's curse are two,  
First, that she shall go upon her belly.  
Secondly, that her food shall be the dust of the earth: so that her abasement is, that she is wholly fastened unto the earth. Whence   

9 OBSERVE. It is a shameful abasement to be glued to the earth.  
Observe 9 IT is a part of our abasement at present, that we dwell here on earth, in houses of clay, Joh 4.19. in bodies of clay, termed earthly Tabernacles, 2 Cor. 5.1. under which we groan, as under an heavy burden, ver. 4. waiting to be freed from it, Rom. 8.23. that those earthly bodies may be changed into heavenly, 1 Cor. 15.44. But our greatest abasement is in stooping to the earth in our affections, bringing down our minds to embrace earthly things, which is our shame, Phil. 3.19. taking unto us earthly and sensual wisdom (as it is termed, Jam. 3.15.) for our guide: whence it is, that we are so seriously exhorted, to raise up our affections to heavenly things, to fix them on them, Col. 3.2. having our negotiation (or conversation as we render it) in heaven, Phil. 3.20. even in our earthly employments, when we do them with heavenly minds, as duties of obedience to God, in them serving the Lord Christ, Eph. 6.5, 6, 7. and referring all to his glory, 1 Cor. 10.31. and in these services seeking after glory, and honour, and immortality hereafter.    

VERSE 15.  
HItherto of God's curse upon the Serpent, which was Satan's instrument in deceiving the woman. The curse upon himself, who was the chief agent, follows in this verse, which some conceive to have relation to the Serpent too, but upon no sufficient ground, if the words be throughly scanned. For howsoever it be true, that there is an enmity between men and Serpents; yet that is no other, then is found between him and other hurtful creatures, who hate men, or at least hurt them, more than Serpents do neither are serpents more apt to hurt men, than they are to hurt other creatures. Again (for the next clause) it is true, that Serpents usually by't the heel, and that men may, and do sometimes, tread on their heads. But it is most evident, that God in denouncing this curse, aims not at the hurt which men and Serpents either do unto, or receive one from the other. Because this combat is not said to fall out between the Serpent and all men in general, but between him, and the woman's seed, by which (as we shall see hereafter) is meant both Christ, and the holy seed, such as are members of him. So that in this expression, the Lord representing especially the combat between Christ and Satan, thinks fit to borrow a metaphor from the fight between men and Serpents; Shadowing out Satan under the name of the Serpent, and the combat between Christ and him, under the fimilitude of the Serpent's fight.  
And I will put enmity] That is, deadly and irreconcilable hatred: which God is said to put between them, partly by decreeing, and permitting the hatred of Satan, and his instruments against the godly; and partly by infusing into the hearts of the holy seed, a perfect detestation and hatred of Satan, and all his followers. Thus because familiarity between Satan and the woman, had given him advantage to seduce and deceive her to her own destruction; God to prevent that mischief for time to come, so stirs up the spirit both of her and her seed against him hereafter, that she should hate him as unfeignedly as he hated her, so that she should henceforth avoid him, and hearken no more unto his counsel. This work God takes into his own hand, as is implied in those words (I will put, etc.) that from thenceforth man's estate might stand firm, when it should not be in his power to do what he would, as it was before, seeing when he had power in his own hand, either to stand or fall, he was quickly, and easily overthrown. But God should reserve the power in his own hand to settle him in such a condition, that man should not be able to alter if he would.  
Between thee and the woman] We have here three pairs of combatants, matched in opposition one against the other.  
The first the Serpent, against the woman.  
The second, the Serpent's seed, against the seed of the woman:  
The third pair are the Captains on both sides, Christ and Satan: Whereof the first begin, the second continue, and the third end the quarrel. The beginning is in hatred and enmity: the continuance in fight and wounding, and the end in the final conquest of Satan, who began the quarrel. Now the putting of this enmity between man and Satan, is both a part of God's curse upon him, and withal not the least, but the greatest portion of the blessing, promised to man. Of Satan's curse that he should be always kicking against the pricks, hating and persecuting the woman's seed, without cause, to his own destruction at the last. And of man's blessing, whose safety and duty, is to hate Satan with a perfect hatred; whereby, though he be not wholly freed from, yet he is the less endangered by his snares, especially seeing he resists, in a sort, by God's power, and not by his own; for so much seems to be implied in that phrase (I will put enmity.) As if God had said, It shall be no longer in man's choice to accord with Satan, or to hate him; but I will so guide and overrule his heart, by my spirit, that he shall persist constantly in this hatred, and war against him, till that enemy be trodden under his feet. Thus God seeing how soon man had wasted that stock of grace, that he had put into his hand, resolves to provide better for him in time to come, and to keep his heart and will in his own hand, guiding it by his own Spirit that he might not hazard his estate any more, nor be cheated of it by Satan any more, as he had been. So that in man's restitution, after his fall, his state was indeed impaired in respect of the perfection of it, in this present life; for he must be bruised in the heel, by divers temptations and slips into sin thereby, but is much bettered in respect of the firmness of it, as God implies in that promise, Jer. 32.40. It may be demanded, why the woman only is mentioned in taking up this enmity against Satan, whereas the promise belongs as well, and equally to the man. But it seems to be done upon a double ground.  
First, that the promise might be the firmer: for if Satan could not prevail against the woman, being the weaker vessel, it was very unlikely that he should prevail against the man, which was the stronger. It may be withal that God mentions the woman, because she was the first in the transgression, and besides the seducer of her own husband; Now if God would pardon the woman, much more might the man assure himself of the recovery of his favour, whose sin admitted the more excuse, because he was drawn in by the example, and allurement of his wife.  
Another ground upon which God mentions the woman, and not the man, may be upon two other respects, either because she most needed comfort, that had most cause to be humbled; Or rather because the seed mentioned afterwards, which was to continue the war, and at last to obtain the conquest over Satan, must specially be meant of Christ, who was made of a woman, Gal. 4.4. and not immediately of man: wherefore because he was more properly the seed of the woman then of the man, it was more fit to call him her seed, than the seed of the man.  
And between thy seed] Seed signifies properly that in any creature, by which the kind thereof is propagated: here, and in many other places of Scripture, it signifies persons begotten and propagated of that seed. So that the woman's seed are her children, the men and women that were to come, and be begotten of her body. Now though Satan, to speak properly, can have no such seed, that is, can have none that come of him, by natural generation, of which spirits are altogether uncapable; yet because the rest of the devils are of the same nature with their Prince, and all wicked men, that are corrupted by him, are of the same disposition, bear his image, and resemble him, as children usually do their parents; therefore all wicked men, and the rest of the devils are called his seed: by this name wicked men are called, 1 Joh. 3.10. seeing they are of him (as our Saviour speaks John 8.44.) not by natural, but by spiritual generation, that is, by receiving such false principles as Satan infuseth into their hearts, by which they become like him in affection, and disposition, and serve him as a child doth a parent, Mal. 1.6.  
And her seed] Not all that are so by natural generation, but such as are her seed, according to the spirit, as well as according to the flesh. And they only are called her seed, because the rest degenerating, are no better than bastards, and the seed of Satan. By this seed of the woman then, we are to understand the whole body of the Church, whereof Christ is the head, who is principally intended in this name, as appears by the next clause, when it is said (It shall bruise.) in the singular number, meaning principally Christ (whose work it is properly to subdue Satan) and together with him, and by his power, all such as being renewed after his image, are by the spirit ingraffed into his body. That Christ should be called the woman's seed, we need not wonder, seeing he took the substance of his flesh of her body, and was made immediately only of a woman, and not of a man.  
It shall bruise thy head] That is, that seed of the woman: he means Christ principally, who also shall do it by his own power, although it be true that by the power of Christ the godly overcome the wicked one, 1 Joh. 2.13. Rev. 12.11. But to speak truly, the whole body of the Church whereof Christ is head, may be said to do that which is done by Christ, if we look on the Church, as united into one body with Christ; as the acts of any member of the body, are ascribed to the person; as that which is done by the hand of any man is said to be done by the men. As for the word (Shuph) here used in the original, which we render, Bruise, we find it besides this place no where in Scripture, save only Job 9.17. here we have it twice, but in the first place it imports only wounding, seeing it lights only on the heel which is far from any vital part; in the later clause it implies crushing to pieces as lighting upon the head, which is the fountain of life, by the crushing whereof must needs follow the total and final destroying of Satan, and all his might.  
And thou shalt bruise his heel] The heel we know is the lowest, and basest part of the body, the wounds whereof endanger not the life at all. By Christ's heel than may be meant both the humane nature of Christ, which is the lower and base part of his person, in which Satan bruised him, when after many outward troubles, in the days of his flesh, he brought him by his wicked instruments, at length, to the death of the cross: And withal we may take in all the faithful, which are members of Christ, who are divers ways bruised by Satan, and Christ in them (who in their afflictions are said to fill up the sufferings of Christ, Col. 1.24.) sometimes by persecutions, and outward afflictions, sometimes by inward temptations, whereby though Satan canst not prevail against that life of grace, by which they live spiritually, (seeing that life is hid with Christ in God, Col. 3.3. notwithstanding he divers ways wounds and afflicts their fowls, by alluring and prevailing, to draw them by his wiles into divers sins, which causeth in them afterwards much unquietness and affliction of spirit.  
That in this curse pronounced by God against Satan, is involved the gracious Promise of the restitution, not only of our first Parents, whom the devil had thus beguiled, but of their holy seed also, is evident, and is so fare acknowledged, that those words are taken to be the first Catechism of the Patriarches, containing the principal grounds of Religion, which were afterwards more fully opened by the Prophets. This Promise, in the first clause of it seems to be directed to our first Parents especially, in which God assures them, and threatens Satan, that this folle of theirs should prove no thorough conquest. But though Satan seemed to have prevailed with them, to take part with him against God, yet God would so far open their eyes, and prevail upon their hearts, that they should cast off his yoke, hate him, and fight against him, and by the Power of Christ their Head subdue, and conquer him at the last. The Promise of the recovery of mankind out of Satan's bondage, and from under God's curse; contains in it these principal heads, all of them expressed or implied in those few words, being so many grounds of our faith.  
1. That Gods Promise of grace is every way free, not solicited by Adam, and much less deserved, as being made unto him now, when he had offended God in the highest degree, and stood in enmity against him, and therefore must needs proceed from God's free Will.  
2. That it is certain and infallible, as depending, not upon man's will, but upon Gods, who speaks not doubtfully or conditionally, but positively and peremptorily, that he will do it himself.  
3. That it shall be constant and unchangeable the inward hatred and outward wars between Satan and the holy seed, shall not cease, till they end at last in Satan's total and final ruin.  
4. That it shall not extend to all the seed of the woman, according to the flesh, but to some that are chosen out of her seed. For some of them shall join with Satan against their own brethren.  
5. The effect of this gracious promise, shall be the sanctifying of their hearts, whom God will save, manifested in the hatred of Satan, and all his ways; which though they had formerly embraced, yet now they should abhor.  
6. This work of Sanctification shall not be wrought upon them, as a Statuary fashions a stone into an image; but God shall make use of their wills and affections, to stir them up, and to set them against Satan, as this word (Enmity) necessarily implies.  
7. Those affections shall not be smothered and concealed in the inward motions of the heart, but shall outwardly manifest themselves in serious endeavours, for the opposing of Satan and his power, as the war here mentioned, and intimated by the wounds on both sides, necessarily supposeth.  
8. The work of Sanctification, though it shall be infallible and unchangeable, yet shall be imperfect, as is implied in the bruises, which the godly shall receive by Satan's hand, not only by outward afflictions, but by inward temptations, which shall wound their souls, by drawing them into divers sins, all implied in that phrase of bruising the heel.  
9 Those wounds which they receive at Satan's hands shall not be deadly, nor quench the life of grace, which the devil shall not be able to destroy, as is intimated in that part of the body which shall be wounded, which is the heel, fare enough from any vital part.  
10. The Author of this work of sanctification shall not be themselves, but God by his Spirit. For it is he that shall put enmity into their hearts, against Satan and his seed, as the words import.  
11. This work of Sanctification by the Spirit, shall be established by their union with Christ their Head, with whom they shall be joined into one body, as is implied, when Christ and his members are termed one seed.  
12. By virtue of this union the holy seed shall have an interest in, and a title to all that Christ works. For so, in effect, Christ's victory over Satan is called their victory, when it is said, the seed of the woman shall bruise the Serpent's head, that is, Christ and his members shall do it.  
13. For the making way to this union and communion between Christ and his members, he shall take on him the very nature of man, so that he shall truly and properly be called the seed of the woman.  
14. Notwithstanding, he shall not be her seed by the ordinary way of natural generation, but he shall be made immediately only of a woman, not by the help of man, for which cause he is called here the seed of the woman, and not of the man.  
15. In this flesh of his, Christ shall fight with Satan, who after divers combats, shall prevail so far upon this son of the woman, as to bring him by his instruments to the death of the Cross, which is the bruising of the heel here mentioned, as fare as concerns Christ's own person.  
16. This suffering of Christ in his flesh shall not wound him to death; for it shall be only a bruise in the heel, which is fare from any vital part.  
17. This combat between the two Commanders, Christ and Satan, and their armies, in the issue and conclusion thereof, shall end in a total and final overthrowing of Satan, and breaking in pieces of all his power, termed in this place the crushing of his head.  
This ample Promise, concerning the restoring of our first Parents, and withal of all their posterity after them, we see is pronounced against Satan, as a part of his curse, God telling him that this should be his judgement, that those persons, whom he had beguiled by fair pretences, and drawn into rebellion against God, should be delivered out of his snares. Whence  

1 OBSERVE, Man's salvation is Satan's grief and vexation.  
Observe 1 HE is exceeding wroth, because the Church escapes out of his hand, Rev. 12.17. as he must needs be, considering his inward malice and envy against God and man, which carries him on violently to use all means, to dishonour the one, and destroy the other, going about like a roaring lion seeking whom he may devour, 1 Pet. 5.8. so that the defeating of the effects of his malice against God, and of his dangerous attempts against his people, must be his greatest vexation, especially when he finds withal by experience, that his wrath turns to God's praise, as the Psalmist speaks, Psal. 76.10. and to the good of his children, Rom. 8.28.  
Let all the godly labour the more seriously to make their election sure, 2 Pet. 1.10. watching carefully, and using all diligence for that purpose, 1 Pet. 5.8. assuring ourselves, that as many devils as there are in hell, and as many wicked (which are Satan's seed and instruments,) as we converse withal here on earth, so many open enemies, or dangerous seducers we have about us, lying in our way (like the Amalekites in the children of Israel's way to Canaan,) discouraging our hearts, opposing our endeavours, ensnaring our souls, and labouring to cut off the means, or at least to make them useful to us, that might further us in our passage to heaven, whom therefore it behoves us to suspect to avoid, and to fight against with all our power, as being utter enemies, not only to our estates and lives, but especially to the salvation of our souls.  
It cannot be denied, that the wrath of God was moved against Satan in the highest degree, considering how many ways he had wronged him, in deceiving our first Parents. So that he comes at this very instant to lay an heavy curse upon him, and yet at the same moment he is moved with compassion towards the man and woman that were beguiled by him, so that with the same breath he pronounceth a curse upon the one, and a blessing upon the other, as the words here expressly mention. Whence   

2 OBSERVE, God's indignation is never so much kindled against the wicked, that he forgets his mercy towards his own.  
Observe 2 IN the instant of his destruction of the old world by the flood, yet Noah found grace in his sight, and God thought upon, and took care for him both before the flood, Gen. 6.8. and after, Gen. 8.1. The like provision he made for Lot, in the destruction of Sodom and Gomorrha, Gen. 19.29. 2 Pet. 2.6. the same respect he shown towards the godly people in Judea, Jer. 24.5, 6. when he overthrew the state of that land, and utterly destroyed the rest, Ezech. 9.4, 6. This shall be most clearly manifested at the last day, when at that very instant wherein the wicked shall be cast into hell, his own children shall be put into possession of their Kingdom, Mat. 25.34, 41. For God is not like a man, subject to passions, which transport him oftentimes beyond himself. Nay, the same Holiness of his Nature, that moves him unto wrath and indignation against the wicked, stirs him up to compassion towards the godly, as it is fit it should, that the Judge of all the world may still do right in all things.  
What our Parents had deserved at God's hand, we have seen already: and now we see, they do not so much as once open their lips, to sue unto God for mercy and reconciliation; before they speak, or in probability, think of their own good, much more before they deserve it, God, out of his own goodness, both deviseth and proposeth unto them means of their recovery, out of this sad condition into which they had brought themselves. Whence   

3 OBSERVE, God's mercy towards man, in the means of his salvation, proceeds merely from himself, and is free every way.  
Observe 3 IT proceeds merely out of God's love and kindness to man, Tit. 3.4, 5. out of which only it was, that he sent into the world his Son Christ, that embracing him by faith, men might have eternal life, John 3.16. 1 John 4.10. and that when we were both sinners and enemies, Rom. 5.8. our Justification is likewise out of his free grace, Rom. 3.24. and our effectual calling, seeing he seeks after us, and not we after him, Isa. 65.1. and this love of his, he dispenseth merely, according to his own Will, Rom. 9.18. Reason  
1. It can be no otherwise: for seeing the being of the creature depends merely upon God's Will, the condition of its being must of necessity depend upon the same Will. But especially since man's fall, what could there be in man, to move God any ways towards him unless it were to destroy him?  
2. Indeed, as there is none that can give unto him first, Rom. 11.35. or if he could, can give him any thing that can profit him, Job 35.7. so it's most equal that it should be so, that the glory of God's goodness might be entire unto himself alone, when he bestows it on those that cannot claim or deserve it, 1 Tim. 1.16. Eph. 2.7. that every mouth might be stopped, and all boasting taken away from men, ver. 9 when they have nothing of themselves, but what they have received, 1 Cor. 4.7. and have received nothing of desert, but what was bestowed on them out of free grace.  
The first beginning of man's recovery, as God here promiseth, shall be the renewing and sanctifying of their hearts, for so much must necessarily be implied by this enmity, that God puts into man's heart against Satan. For as the corrupting of man's heart was by closing with Satan, harkening to his suggestions, and embracing his counsels and directions, by which his heart was wholly taken off from God; so the purging and sanctifying of his heart must begin in abhorring Satan, and all his counsels and principles, which being once wrought in him, he was prepared to close with God again. Whence   

4 OBSERVE, God sanctifies all those whom he saves.  
Observe 4 FOr by faith we are saved, Eph. 2.8. and faith purifies the heart, Acts 15.9. This indeed is God's Will, even our sanctification, 1 Thes. 4.3. intended by Christ, when he gave himself for his Church, Eph. 5.26, 27. that through sanctification he might bring it to glory, (as he there speaks,) and by God himself who hath chosen us to be holy, Eph. 1.4. and to salvation, through the sanctification of the Spirit, 2 Thes. 2.13. Reason  
1. We can otherwise have no communion with God, who will be sanctified in all that come near him, Leu. 10.3.  
2. Neither can we without it be partakers of God's glory, which especially consists in holiness, Exod. 15.11.  
3. Neither could it any way stand with God's honour, to delight in any, but such as are holy as he is holy.  
It is indeed a great comfort to all that are godly, who groan under the burden of those pollutions and defilements, which yet cleave unto them, Rom. 7.24. that God will purge them more and more, till he have made them without spot or wrinkle, Eph. 5.27. and withal an effectual motive, to quicken our endeavours in fight against our lusts, and labouring to mortify our corruptions, wherein we know we shall get the Conquest at last by the Power of the Spirit of Christ.  
This work of sanctification is pointed at, only in one branch or effect of it, the hatred of Satan and his seed, that is, all such as bear his image, under which must necessarily be included, the rejecting of all his counsels and principles, by which the woman had been formerly beguiled, and drawn into rebellion against God. Whence   

5 OBSERVE, It is a mark and effect of true sanctification, to hate both Satan himself, and all that bear his image.  
Observe 5 IT is true, that even by nature all men have a kind of hatred of him, so far that his very name is feared, scorned, and abhorred in the world. But this seems rather to be the fear of his power, than the hatred of his person, as it is manifest, because  
1. Most men abhor not to bear his image, being conformed unto him in infidelity, sensual delights, carnal and covetous desires, pride, self-love, lying, malice, and the like.  
2. They delight in, and usually entertain familiarity with his children.  
3. They embrace his principles, are guided by his counsels, and do his will and works, as our Saviour taxeth the Jews, John 8.44.  
4. They contend and strive for the establishing of his Kingdom in ignorance and licentiousness, hating and contending against the means and persons that oppose it. Wherefore it needs be a work above nature, to bring the heart of a man, by nature seasoned with his principles, to a true and right hatred both of Satan and his ways, manifested in abhorring his image.  
1. In ourselves, Original sin with the lusts of it, which the Prophet David acknowledgeth with shame, Psal. 51.4. Paul groans under as abody of death, Rom. 7.24. and they that are Christ's have crucified, Gal. 5.24. hating especially pride, Prov. 8.13. infidelity, Heb. 3.12. a rebellious spirit, Psal. 101.4.  
2. In all other persons in whom we discover the image of Satan, who walk after him as all men do, while they remain in their natural condition, Eph. 2.2. even as many as walk in unrighteousness, 1 John 3.10. in the lust of concupiscence, 1 Thes. 4.5. in the works of the flesh, described, Gal. 5.19, 20, 21. who are indeed haters of God, Rom. 1.30. and therefore worthily hated of all that are godly, Psal. 139.21.  
3. In abhorring all his ways, every false way, Psal. 119.128. vain thoughts, ver. 113. lying, ver. 163.  
4. We manifest our hatred of Satan, in fight against him and his instruments, and the power of his Kingdom, after holy David's example, Psal. 101. labouring to bring other men out of his snare, 2 Tim. 2.26.  
5. In waxing zealous for God and his honour, contending for his truth, Judas 3. for establishing of his ordinances, Psal. 69.9. grieving for men's breaches of his Law, Psal. 119, 139, 1●8. and delighting in the society of the godly, ver. 63. These indeed are the fruits of the Spirit, and are the undoubted marks of an heart, that is truly, although not perfectly and fully sanctified.  
The Serpent was, at the most, but Satan's instrument, in deceiving the woman, the whole plot and suggestions by which she was beguiled, were the acts of Satan. Yet some conceive, that this enmity reacheth to the Serpent too, as well as to Satan, whose opinion if we embrace we may thence   

6 OBSERVE, Whosoever truly abhors sin, must needs withal hate the very instruments of evil.  
Observe 6 THe very garment spotted with the flesh, Judas 23. As  
1. Being in itself made abominable, being once defiled with sin.  
2. And dangerous to us, as a means to draw us into that evil which we abhor.  
Satan having so far prevailed with the woman, as to draw her into rebellion against God, by embrating his counsel, against God's express Command, one might probably have conceived, that this had been a likely means to continue and increase her familiarity with Satan, who had not only begun acquaintance with her, but having weakened her, by this means had the more power to prevail with her afterwards. But God decrees they should now be greater enemies, than they had ever been friends, and that questionless upon that very occasion, wherein they had by woeful experience discovered the ill success of harkening to his counsel. Whence   

7 OBSERVE, Godly men, the more they are acquainted with sin and sinners, the more they should and do abhor them.  
Observe 7 HEnce Saint Paul complains so much of that body of death, Rom. 7.23. because he had experience of the powerful working of it, in perverting his heart; and exhorts the Romans, to yield up their members instruments to righteousness, because they had trial of sin, and found no fruit in it but shame, Rom. 6.21. and upon the same grounds dissuades men, every where from sinful courses, because they had experience of them, see Eph. 5.7, 8. Col. 3.7, 8. and that was it that wrought upon the heart of that poor afflicted soul, Job 33.27. that the perverting of righteousness had not profited him. Whence St. Pet●r judgeth their case desperate, who having had experience of sin, were now escaped out of it, and yet return to it again, as a dog to his vomit, 2 Pet 2.20.22. and no marvel, seeing sin, being in itself found by experience to be shameful and unfruitful. If that experience (which is the Mistress, even of fools themselves) do not manifest unto men their error 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 itself.  
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. fear, watchfulness, and resolution against it for time to come, Job 40.4, 5. so that with Solomon, we find 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 senseless, fearless, careless, there is certainly some dangerous spiritual disease upon us, which taking away the sense of good and evil, discovers itself to have seized upon, and much weakened the fountain of life itself. 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 God's infinite mercy.  
Thus God promiseth to recover man out of Satan's snare, and that by infusing into his heart an holy hatred and detestation of Satan and of all his instrments, and ways, and counsels: and this he promiseth shall be his own work, for he speaks it, I will put enmity, etc. Whence   

8 OBSERVE, Sanctification is the work of God's Spirit.  
Observe. 8 HEnce therefore it is expressly 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 holiness 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 through Christ, as the conduit, (whence he is also said to sanctify 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 man's heart in itself, 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 holiness, it must be infused by him that is the fountain of holiness.  
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 showeth 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 dependence upon his will at all. Neither,  
1. Is it fit it should be otherwise, lest Gods will should be overruled by the will of man, and God's purpose of saving such as he hath chosen to himself, from all eternity, should be frustrate.  
2. If the work of man's conversion be duly 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 irreconcilable enmity against Satan, he implies that he will not carry him on therein by violence and enforcement, 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 mind of a man, against that which he hates, wherein both the will and affections are exercised. Whence   

10. OBSERVE, The work of man's 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. Wherefore 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 sin 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, than a blackamoors skin can be made white by washing, Jerem. 13.23.  
Secondly, when God hath freed the heart of that obstinacy in sin, and untractableness 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 itself 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 tractableness 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 sinner's conversion, if the heart should stand out still against him, and not incline to approve, choose, and delight in his ways above all things. To serve and obey by force, is slavery and not subjection, and proclaims God to be a tyrant, rather than 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 soul, Deut. 10.12. with joyfulness and gladness of heart, Deut. 28 47.  
The whole tenor of this promise of God made to man in this place, of the estate into which he should be restored by his free grace, discovers a double difference between it, and the estate in which he was first created.  
1. In respect of the present imperfection.  
2. Of the immutability of this renewed state into which he was now restored. Of the former we shall speak anon; As for the later, it is intimated in this promise two ways,  
First, in the means by which he shall be continued in the state of grace which is here promised, which shall be the power of God. As if God had said, it shall not be with man hereafter as it hath been heretofore. Then man having power in his own hand to stand or fall, lost it quickly; hereafter the power shall be in my hand, and Satan shall not so far prevail upon man, as to win him to consent unto him, and to fall away from God again; but there shall be a perpetual enmity between man and Satan.  
Secondly, this is farther manifested in the event, wherein Satan having used the uttermost of his power, should yet never be able to wound the head of the woman's seed, either Christ or any of his members, to destroy either the one, or the other. Whence   

11 OBSERVE, The state of man into which he is now restored, and established by grace, is unchangeable.  
Observe 11 SO it is promised it shall be, Jer. 31.32. his life being now hid with Christ in God, Col. 3.3. and not left any longer in his own keeping. That it might be so, it pleased God to give his children unto Christ, out of whose hand no man can take them, by any power, Joh. 10.29. neither can, or will he lose any that is given him, Joh. 6.39. having united them as members to his own body, and that by the firmest band, even his own Spirit, so that they are now kept by his power to salvation, 1 Pet. 1.5. This indeed is,  
First a great honour to God, when according to his unchangeable nature, whom he loves, he loves unto the end, Joh. 13.1. so that his gifts and calling are without repentance, Rom. 11.29.  
And secondly, a ground of strong consolation to the godly, who knowing whom they have believed, and being well assured, that both he is able to keep that which is committed to him to the last day, 2 Tim. 1.12. and withal, that he abideth faithful, and cannot deny himself, 2 Tim. 2.13. are thereby strongly encouraged unto all duties of obedience, knowing that their labour is not in vain in the Lord, 1 Cor. 15.58. seeing they are assured they shall persist unto the end, and having done the will of God, shall receive the promise, Heb. 10.36.  
The purpose of God, as we have seen, was to keep the holy seed hereafter, from falling away from God: now to this end he takes order, that there shall be a perpetual enmity between man and Satan, and all Satan's seed, and instruments; that God's children may be no more alured, and entangled in their sins. So that we may here discover the malice of the wicked against the godly; when, and whence it ariseth; by whom it is appointed and directed; and to what end, all circumstances worthy our serious consideration. We see then that when sin came into the world, than came in malice too. Whence   

12 OBSERVE, Hatred and enmity is both itself a sin, and withal the fruit of sin.  
Observe 12 THe Devil being at the first an Angel of light, became Satan, that is an Hater, only by sin. Take away sin (which shall be when Christ's Kingdom is fully settled) and all the creatures agree together, Isa. 11.6, 7. and all with man, ver. 8. and one man with another, ver. 13. See Job 5.23. It is sin that makes us enemies to God, Rom. 8.7. and 1.30. and him an enemy to man, Psal. 11.5. that makes the wicked hate the godly unjustly, and them justly hated of the godly, Prov. 29.27. It cannot be otherwise, seeing God himself is love, and consequently could not but infuse love into all his creatures, which dwell in love, as long as they dwell in God, 1 John 4.16. So that hatred could be nothing else but sin, by which the creature departed from God, and the fruit of sin.  
The greater shame is there to those, who having themselves begotten this bastard, lay it at the door of Religion, and the Professors thereof, as they have done in all ages. Paul and Silas are charged to be the troublers of the City, Act. 16.20. and Paul a mover of sedition, Act. 24.5. The same slander was taken up and fastened upon the Churches in the Primitive times, as all Histories record: the less cause have we to marvel, that it should be charged upon us in our days; how unjustly it will appear,  
1. If we examine the principles of religion, and the rules which the Doctrine thereof prescribes, all of them tending to love, meekness, patience in wrongs, readiness to forgive, nay to render good for evil.  
2. By observing the carriage of all that embrace religion, in sincerity, both towards one another, and towards all men. It is true indeed, that hatred, and division usually accompanies Religion, Mat. 24.9, 10. But that we shall always find to be raised, not by those that embrace it, but by such as oppose it: as there is trouble in robbing an house, but it is caused by thiefs that break in and steal, not by the true man, that maintains the possession of his own goods. Not the Apostles and their followers, but their wicked enemies were they that caused all the stir, in all places where they come, Act. 13.45, 50. and 14.2, 4, 5, 19 and 17.5. and 18.12. and 19.23, 24. There are indeed three things that evidently manifest that hatred and envy are the fruits of sin, although they be the companions of Religion.  
1. That we find them reigning most, amongst such as never knew Religion.  
2. That when the godly are parties in any contention, they are usually therein the patients, and not the agents.  
3. That if there happen any differences amongst the godly (as it happens sometimes) they are occasioned, either by such as embrace religion in outward profession, and not indeed, or by the remainder of those bitter roots of pride, and self-love; which are not wholly rooted out of the hearts of God's dearest servants.  
When sin began, than enmity began, but from whom did it first spring? Satan out of mere malice and envy lays snares for the woman, to entrap her, who had never provoked him, nor had aught to do with him; so that he, being the hater and enemy both of God and man, was the first from whom all hatred and envy sprang. Whence   

13 OBSERVE, Satan is the first author of all envy and malice, especially against God's children.  
Observe. 13 HE is the murderer from the beginning, John 8.44. and they that hate and persecute the godly, do his deeds, ver. 41. and fulfil his will, ver. 44. and are of him, 1 John 3.12. The very consideration whereof should be a sufficient motive, to make such persons vile and odious in all men's eyes, agents of Satan, employed by him for their destruction, which must be the effect of hatred and malice at the last; and should withal appall the hearts of all those, in whom those sins reign, who therein bear the image of Satan, are acted by his Spirit, and serve him in fulfilling his will, and therefore cannot expect any other, then to receive his reward, and to be made partakers of his plagues.  
This enmity and malice of Satan against man was from himself, which occasions on the other side the enmity of men against him, whereof God professeth himself the Author. Partly by his decree, by which he appointeth that it shall be so, (and that also reacheth to Satan's malice against man, which though God infuse not into him, yet he orders and moderates, not according to Satan's will, but according to his own) and partly by the effectual working of his own spirit, in the hearts of the godly, which moves them with a just hatred against Satan, and all his instruments, as being both their own, and Gods enemies. Whence   

14 OBSERVE, The malice and hatred between the godly and Satan, and his instruments, is by God's appointment and decree.  
Observe 14 Wherefore he is said to have an hand in many of the attempts of wicked men, against his own children. He hardens Pharaohs heart, to follow after his people, Ex. 14.8, 17. Nay, he turned the hearts of the Egyptians to hate his people, Psal. 105.25. He stirred up enemies against Solomon, 1 King. 11.14, 23. And this he doth, by ministering objects outwardly, by which that malice, which was before in their hearts, is quickened, and awaked, and besides by directing that malice of theirs in that way that best pleaseth him, for his own glory. Much more is it true that God determines all the effects of wicked men's malice against his children, not only when he employs them in a course of Justice, to chastise his people for their sins: As he sent Nabuchadnezzar to a dissembling Nation, to scourge it, as his rod, so that the staff in their hand was his indignation, Is. 10.5. But even then, when they are unjustly moved, out of malice, to hate and persecute the godly, their ways and actions, are directed by God, to execute what he appoints, as the Jews did in crucifying our blessed Saviour, Act. 4.28. It must needs be so, seeing the counsel of God must stand in all ages, Psal. 33.11. and therefore they cannot hate, where God wills they shall love; much less can they out of malice effect any thing otherwise then God hath appointed.  
Let all that are godly bear the malicious practices of men against them.  
1. As being determined by God,  
2. And so moderated that the wrath of man shall praise him, Psal. 76.10. and the remainder of it so restrained, that it shall work to the good of those that love him, Rom. 8.28. being the means of continuing strangeness between them and wicked men, lest by familiarity with them, they might learn their ways, Prov. 22.25. and be entangled in their snares.  
It is not to be passed by, that the Lord in establishing this enmity between the woman and Satan, especially hath this for his aim, that the woman might for time to come, be the better secured from that danger, which she had fallen into, by her familiarity with Satan, who by that means had ensnared and seduced her, which he should not have opportunity to do hereafter, when there should be such enmity between them. Whence   

15 OBSERVE, God directs and turns the malice of Satan, and his instruments against the godly, to their good at the last.  
Observe. 15 FIrst, by the hatred which they bear to the persons of wicked men, who have such mischievous intentions against them, they are moved the more to abhor and avoid their ways.  
2. That enmity cutting off all familiarity with wicked men, deprives them of the opportunity of corrupting the godly by their examples, and alluring enticements.  
3. The more they are hatred and persecuted by wicked men, the more is their reward increased hereafter, Mat. 5.12.  
4. And God's providence is the more clearly manifested, in preserving, and protecting those poor sheep amongst so many ravening wolves.  
5. And their sincerity the more appears, when they continue constant with God, serving him in an holy course of obedience, notwithstanding men's opposition against them, as David implies, Psal. 119.51, 85, 161.  
Lastly, it is an occasion of uniting the hearts of the godly, in a firmer bond of love, one towards another, and of cleaving more close unto God, when they find themselves compassed about with so many enemies in the world.  
This promise (howsoever intended to both) yet is directed (as we see) rather to the woman, then to the man, seeing she only is spoken to by name. The reason whereof we may conceive to be (as hath been intimated already) either to apply the comfort the more unto her, who had most cause to be dejected, as being deepest in the transgression; Or that the promise might be the more firm, being made to the woman, the weaker vessel of the two; against whom if Satan could not prevail, there was little hope of prevailing against the man, which was the stronger. And if God were pleased to show so much favour to the woman, who had most offended, much more might the man hope to find favour in his eyes, whose offence was less, at least in some degree. Whence   

16 OBSERVE, God usually supplies most comfort to those that most need it.  
Observe 16 HE above all others healeth the broken in heart, Psal. 147.3. and sends Christ more especially unto such persons, Esay 61.1. that as the sufferings of Christ abound in his children, so the consolations might abound by Christ, 2 Cor. 1.5. Thus Christ Jesus himself, after his resurrection appeared first to his mother, to Mary Magdalen, and to Saint Peter the persons that were most dejected in Spirit, either by the grief of Christ's death, or for their own sins. And this he doth, not only out of necessity, lest otherwise the bruised reed might be broken; but out of his delight, to take compassion upon such as are distressed; and lastly, because comfort must needs do most good, where men are best prepared to receive it.  
Now considering, that God makes this promise to the woman, the weaker person of the two, that she should stand out in a stiff and perpetual enmity against Satan, so that she should not be mastered by him,   

17 OBSERVE. God is able, and will strengthen the weakest of his servants, against Satan and all his Power.  
Observe 17 HIs strength is perfected (that is, manifested to be perfect) in weakness (as himself speaks, 2 Cor. 12.9.) And it is his glory to give power to the faint, and them that have no might, Isa. 40.29. as,  
1. Easily he may, having all power in his own hand, and therefore is at liberty to bestow it where he pleaseth. So he can take away strength and power from those to whom he hath given it, and bestow it upon those that want it. And  
2. It is fit he should do so, for the advancing of his own glory, that the weak may rejoice in the Lord their strength, Psal. 81.1. & 144.1. And the strong man may be confounded before him, when the Lord is above him, even in that wherein he glories, as Jethro speaks, Exod. 18.11.  
Yea, but the woman had her hand deepest in the transgression, as who had, not only by her example, but by her persuasions drawn her husband into this foul act of rebellion against God, and yet the Lord is pleased to extend this great favour unto her, and that in the first place. Whence   

18. OBSERVE, The greatness of a man's sin is no bar unto God's mercy.  
Observe. 18 HE could, and did pardon David's adultery, seconded with the foul murder of Urijah, Peter's denial, and forswearing of his Master, Paul's persecuting and blaspheming, 1 Tim. 1.13. and promiseth pardon to every sin and blasphemy, unless it be against the holy Ghost, Mat. 12.31. And this he doth,  
1. Because both his mercy and Christ's satisfaction infinitely exceed the proportion of any sin, Rom. 5.20.  
2. That the riches of God's mercy, and free grace, might the more be magnified, when such multitudes of heinous sins are pardoned, which is that at which God chief aims.  
This is God's large promise to the woman, but this is not all, the Lord is pleased to extend the same mercy to her issue too, and tells her, that her seed shall tread in her steps, and stand out in defiance, and continue this enmity against Satan and all his seed. Whence   

19 OBSERVE, God's mercies are not only freely bestowed on the godly, but are extended to their posterity after them.  
Observe. 19 THis God manifested in establishing his Covenant with Abraham, which included his posterity too, Gen. 17.7. In renewing it with Noah Genes. 9.9. In entailing the Kingdom upon David's posterity, Psal. 89.29. thus he deals with all his people, Deut 30.6. whom he takes into Covenant with him, and their posterity after them; yea, we see the sanctions of the Law, both in mercy and judgement, take in the posterity too, Exod. 20.5, 6. And it stands with great reason, That seeing the good, or evil condition of the children, is a blessing, or curse to the parents, God should thus discover to the world both his Mercy and Justice, not only on the persons of those that please him, or walk contrary to him, but on their posterity after them, that his different dispensations might be both the more observable at present, and the better remembered to posterity, when the examples of both are made known by this means, to succeeding ages.  
Let all men seek the good and advancement of their children, by interessing themselves in the Covenant with God, and continuing faithful therein, that God may be also the God of their seed after them, as he engageth himself to be, under the condition expressed to David, Psal. 89.30. if they also walk in obedience before God. Otherwise, God cuts off the revolting issue of the best Parents, as appears in the examples of Cain, Cham, Ishmael, Esau, and divers others, so that Parents, that desire their posterity may enjoy this large privilege, to be included in the Covenant, must perform that which God commends in Abraham, Gen. 18.19. to command their children to walk in the way of the Lord; by the benefit of this Covenant they have a fountain of all happiness, and that for eternity.  
Let our mercies be like unto Gods, extended not only to the faithful, but to their posterity after them; as david's was to Jonathans' issue, 2 Sam. 9.1. and let us make account of our own, and other men's issue, according to their interest, left them by their Parents in God's Covenant, desiring to match and join in friendship, with the good children of godly Parents, as heirs of the blessing, avoiding all inward society with the wicked seed of ungodly Parents, as inheritors of their curse.  
The woman's seed we ●e, is not all of the same nature or condition; for we have here a division between seed and seed: part is called the woman's seed, and another part the seed of the Serpent, though both the one and the other descended of the woman, according to the flesh, although distinguished both in disposition (for the one part hates the other) and in name; for the one part, as we see, is termed the seed of the woman, and the other the seed of the Serpent, and this promise of sanctification belongs only to that seed, which is called the woman's seed, which only shall persist in the hatred of Satan, and of his ways. Whence   

20 OBSERVE, The Promises of mercy and grace belong only to the holy seed.  
Observe 20 NOt only to Abraham's seed alone, Gen. 17.7. but besides to Isaac, his seed by Sarah, ver. 19 for Ishmael his son by the bond woman, must not inherit with Isaac, Gen. 21.10. nay, not to all Isaac's seed neither; profane Esau must be cut off, and only Jacob loved, and the other hated, Rom. 9.13. only the seed of Israel must be God's peculiar treasure, though the earth be his, Exod. 19.5. and known (that is, acknowledged and owned) by him, of all the families of the earth, Amos 3.2. yea, only the godly of that people, are accounted for the true seed, such as were Jew's inwardly; the rest, the name of a Jew, and the outward circumcision profits not at all, Rom. 2.25. In one word, the Promise of grace and glory, belongs unto those that God hath given to his Son Christ, and to them only, John 17.2, 9 so that he is the Saviour only of his own body; Eph. 5.23.  
Now in that only those, which join with the woman in this holy enmity against Satan, are here termed the woman's seed, and the rest that join with Satan are termed his seed,   

21. OBSERVE Only godly children are worthy to be called and accounted children.  
Observe. 21 IN Isaac alone shall Abraham's seed be called, Gen. 21.12. and he only is truly a Jew, which is one inwardly, circumcised in the heart as well as in the flesh, Rom. 2.29. and the children, not of the flesh, but of the Promise, are they that are to be accounted for seed, Rom. 9.8. the rest are children of the forcerers, and of the adulterer, and the whore Isa. 57.3. as, on the other side, they that are no children by natural descent, become children by walking in the steps of the faith of Abraham, Rom. 4.12. good reason they should never be accounted for the seed of a godly Parent,  
1. That have in them nothing of the Parents best part, the Image of Christ, after which he is renewed in holiness.  
2. Nor with whom Parents can have any ●●ward communion, or any true comfort in them, or profitable service by them here, nor can at all enjoy them hereafter; when the one shall be a Citizen in Heaven, and the other a Firebrand in hell. So that a good man must not reckon his children by their number, but by their grace and holiness. Those amongst them that are wicked, are none of his.  
The rest of the woman's seed according to the flesh (for the image of Satan, which they bear, and wherein they resemble him, as a child doth the Parents) are termed his seed, for the resemblance that they carry of his nature. For under the seed of the Serpent, that is, of Satan, in this place are comprehended not only all the devils, (who though they come not of Lucifer, the Prince of devils, by natural propagation, yet resemble him in their disposition, and may not improperly be termed his seed) but besides, all such wicked men, as are drawn in by him, to take part with him against God, in hating and persecuting his servants, and in submitting themselves to serve him, and to be guided in all things by him to do and fulfil his Will. Whence   

22. OBSERVE, Wicked men be the devil's children in true account.  
Observe. 22 SO our Saviour calls the Jews, John 8.44. and the Apostle, 1 John 3.10. terms all wicked men. And St. Paul gives that name to Elymas, in particular, Acts 13.10. so indeed they may be judged to be,  
1. Because Satan's seed abides in them, that is, those false principles which Satan hath infused into them, and wherewith he strongly possesseth their hearts, which the Apostle calls strong holds and high imaginations, 2 Cor. 10.4. according to which they resemble his nature, as children do the disposition of their Parents.  
2. Because they willingly serve him, as a son either doth, or aught to do his father, Mal. 3.17. walking according to him, Eph. 2.2. doing his works, and fulfilling his will and lusts, by which mark our Saviour proves the Jews that persecuted him to be Satan's children, John 8.44. so that the condition of such persons, must needs be extremely both base and miserable: which as it may justly move all wise men, both to hate and avoid them, as so many young devils; so it ought to turn our envying at them (to which we are too prone) into mourning and lamenting for them, as so many miserable wretches, who instead of the Image of God, have upon them the image of Satan, which abaseth them below the basest of all creatures.  
Between this bastard seed, and the true seed of the woman, God hath decreed perpetual enmity, which neither can nor shall be ended, but in the final destruction of Satan and his cursed seed, who shall not leave to hate, fight against the godly, till they leave to be. Whence   

23. OBSERVE. There is and shall be irreconcilable hatred and enmity, between the godly and the wicked men of the world.  
Observe 23 THey have always been, and shall be an abomination to the wicked, as the wicked are unto the godly, Prov. 27.27. See ver. 1. Obs. 2. in the Use.   

24. OBSERVE. Enmity and malice against godly men, is an evident mark of a child of the devil.  
Observe 24 THereby our Saviour convinceth the Jews to be of their father the devil, because they hated him that came from God, John 8.40. and Saint John, 1 John 3.10. tells us, that this manifests men to be the children of Satan, because they love not their brethren, as Cain loved not Abel, but hated and slew him upon no other quarrel, but for goodness, ver. 12. as David's enemies hated him for the same cause, Psal. 38.20. Indeed when they make the goodness of those whom they hate, the ground of their hatred, they express the image of Satan in them to the life. I grant, they pretend to hate no man for good or goodness, but for some evil, which they pretend they find to be in them (so the Jews excuse themselves to our Saviour Christ, John 10.33.) But when they neither hate, nor avoid, nor abhor in themselves or other men, that hypocrisy, pride, covetousness, censorious spirits, for which they pretend to hate the godly, besides other fouler and grosser sins, even against the light of Nature, which either themselves live in, or else they tolerate in their friends, they do clearly convince themselves, that the pretended causes of their hatred, are but cloaks of their malice, which is truly raised in them, by the contrariety of their nature to that which is good, which because they abhor, they hate all those in whom they find it.  
We have hitherto taken notice of the enmity that God put between Satan and the woman, and between his seed, and the seed of the woman. This inward enmity breaks out at last into open wars, wherein Christ (who is specially pointed at in the seed of the woman) shows himself on the behalf of his children, and undertakes the quarrel, and for them subdues Satan, and breaks and crusheth in pieces all his power, yet not without some wounds received by the hand of Satan, both in his own person, and in the faithful, who are his seed, and members of his body. This indeed happened to our Saviour in his own person, in the days of his flesh, when he took on him our nature, and became the seed of the woman, as he was indeed, and is so termed by God himself in this place. Whence   

25. OBSERVE, Christ is truly the woman's seed.  
Observe 25 MAde flesh, John 1.14. Mediately, through many descents, of the seed of David, Rom. 1.3. but immediately, made only of a woman, Gal. 4.4. not the natural way of generation, after the manner of other men, but by the Power of the Holy Ghost over-shadowing the blessed Virgin, but in all other things, sin only excepted, made like unto his brethren, (as the Apostle speaks, Heb. 2.17.) and thus far it pleased him to abase himself.  
1. That thereby being made under the Law, (which was given to the whole nature of man) he might in our nature fulfil it for us Gal. 4.5.  
2. That he might in the same nature suffer, and make satisfaction for our sins, which as God he could not do, becoming a curse for us, Gal. 3.13.  
3. That he might take (that is, that we might be assured that he doth take) compassion of our infirmities, whereof he had experience in his own person, Heb. 2.17, 18.  
4. That he might join us unto God, by taking on him a middle Person, and becoming both God and man.  
5. That in our nature he might conquer Satan, death and hell, and take possession of Heaven for us, as himself affirms he would do, John 14.2, 3.  
Christ now, becoming the seed of the woman, by taking the substance of his flesh from her body, and therewithal, uniting all the faithful with him, into one body, whereof he is the Head, undertakes the war against Satan, wherein, as in all wars it happens, there are wounds on both sides, those of Christ and his members without danger, as lighting only on the heel; but Satan's, mortal. Let us then consider them, first as they light upon Christ in his own Person, and then as they light upon his members. And   

26 OBSERVE, Christ, in the days of his flesh was, in his own Person, wounded and bruised by Satan, and his instruments.  
Observe. 26 THat he was wounded and bruised, all the persecutions which he endured in the whole course of his life, but above all, his death on the cross, do sufficiently testify: and that he suffered those things by the hand of Satan and his Agents, appears, not only by the consideration of the persons, by whom he was persecuted, who, as our Saviour testifies, being of their father the devil, fulfilled therein the will, and and did the deeds of their father, John 8.41, 44. but is more especially manifested, by Satan's actual possessing of Judas, who, as we know, contrived the plot, and had the greatest hand in the acting of the means, by which our Saviour was brought at last to his death, John 13.27. Luke 22.3.  
Let none of God's children, either hope to escape persecutions, seeing the servant is not greater than his Master, Mat. 10.25. or be much troubled at them.  
1. Having Christ himself, and so many holy persons, of whom the world is not worthy, our companions in them.  
2. Seeing they are sanctified in Christ's person.  
3. And ourselves are by them made conformable to him, which is the head, Phil. 3.10. according to Gods own decree, Romans 8.29.  
4. Who can easily, and will certainly cause all such persecutions to work together to our good, Rom. 8.28. making use of them to purge out our sins at present, Isa. 29.9. to make us more pliable to Gods Will, and careful of performing our duty, Psal. 119.67, 71. more frequent and fervent in prayer, and the like.  
5. And in them gives us more experience of his love, 2 Cor. 1.5. and comfort in the midst of them, Rom. 5.3. besides the increasing of our reward hereafter.  
This bruising of Christ's heel, we see, is also a part of God's decree, for when God saith it shall be so, we cannot deny but he decreed it. Whence   

27 OBSERVE, Christ suffered nothing in his person, but what God himself had before determined and decreed.  
Observe 27 SO Saint Peter tells us in express terms, that all that he suffered from Judas his betraying of him, till he was crucified, was determined by the counsel and foreknowledge of God, Acts 2.23. and 4.27, 28. much more were the agonies of his soul, wherein he wrestled with the wrath of God, determined by God, seeing he laid them on him by his own hand. For it pleased the Lord to bruise him, and to put him to grief, (saith the Prophet) Isa. 53. ●0.  
1. Neither indeed was it possible, for any evil to befall him, but that which God had not determined to bring upon him, seeing there is no evil in the city which he hath not done, Amos 5.6.  
2. Neither have we any other ground of strong consolation to ourselves, in Christ's sufferings, but from hence, that as he willingly poured out his soul to make it an offering for sin, Isa. 53.10. so he did it by the will and counsel of his Father, who therefore cannot but accept that ransom which himself had appointed.  
But this wound of Christ's was only in his heel, which therefore touched not his life, seeing it came not near to any vital part, so that Christ, though he was bruised in that conflict, yet was not overcome or destroyed by Satan, but survived, and his life remained whole in him still. Whence   

28 OBSERVE, Though Satan by God's permission wounded our Saviour Christ, yet he could not conquer or destroy him.  
Observe 28 IT was no part of God's intention in Christ's sufferings, that he should be kept under by them, therefore he would not leave his soul in the grave, Psal. 16.10. (for then we had been yet in our sins, 1 Cor. 15.17. and so the counsel and purpose of God concerning man's redemption, which was the only thing intended in the sufferings of Christ, had been wholly frustrated.) Nor was it possible that Christ should be held under by death, Acts 2.24. seeing he was able by the Power of his Godhead, to take up his life again as easily, as he willingly laid it down, as himself affirms, John 10.18.  
But this bruising of Christ's Head, implies not only the sufferings of Christ, in his humane Nature, in his own Person, but withal the afflictions of his members, which are also called the afflictions of Christ, Col. 1.24. so that we see throughout this whole Promise, Christ and his members are spoken of as one. It is One seed, betwixt which and Satan God will put this enmity, that is, Christ, and all that are Christ's, and the bruising of Christ's heel, is the afflicting of him, and of his children. Whence   

29 OBSERVE, Christ, and all that are members of his body are one.  
Observe. 29 ONe house, Eph. 2.20, 21. one vine, John 15.5. one body, 1 Cor. 12.27. in so much, that the Church is called Christ, 1 Cor. 12.12. The reasons may be,  
1. God, who is One, delights in unity, which he therefore aims at in his Church, Job 17.22, 23.) as being nearest to perfection.  
2. By this means he can most easily communicate unto them all things, both his graces, Eph 4.15.16. and merits, both of his sufferings and righteousness.  
3. And can likewise most easily rule and govern it, as the whole body, we see, is easily guided by the Head.  
First, let it comfort all Christ's members,  
1. In their advancement to be made members of Christ, and thereby sons of God.  
2. In respect of their security, Eph. 5.23. Zach. 2.8.  
3. In their assurance of supply, in all manner of blessings, both spiritual and temporal, and that for eternity.  
Secondly, let it fill the hearts of all those that persecute Christ in his members, with fear and trembling, wherewith Christ terrifies Paul from heaven, Acts 9.4, 5. wherein they discover  
1. Their impiety, that take up arms against Christ himself.  
2. Their folly, as being assured to be foiled, and utterly ruined at the last.  
Thirdly, let it move us to be zealous for Christ our Husband, nay, our Head, as Elijah was for God, 1 Kings 19.10. and David, Psal. 119.139.  
1. For his honour, Psal. 69.9.  
2. For his children, 2 Cor. 11.29.  
3. For his truth, Judas 3. sensible of any evil done unto any of these, see Psal. 119.158. and rejoicing in their advancement.  
Fourthly, let us that draw so near unto Christ, walk worthy of him in all holy conversation,  
1. Because he will be sanctified in all that come near him, Levit: 10.3.  
2. Because the scandals of our sins reflect upon him, Rom. 2.24.  
It hath been noted, that the bruising of Christ's heel, implies the sufferings of Christ in his members, as well as in his own Person, and both of them by God's decree. Whence   

30. OBSERVE The members of Christ, may, and shall suffer by the malice of Satan and of his instruments.  
Observe. 30 OF this truth our Saviour himself assures, Mat. 24.9. and Rev. 2.10. and all experience makes it good, Hebrews 11.36, 37. Reasons  
1. Satan's power, Eph. 6.12. when God let's lose the reins to him, as is manifest in Jobs sufferings, Job 1. and 2. joined with malice and sedulity, 1 Pet. 5.8.  
2. God's Will and Decree, and that  
First, for his own honour divers ways.  
1. To manifest his children's sincerity and faithfulness in cleaving to him, trusting in him, Job 13.15. and serving him cheerfully, Acts 20.24. notwithstanding all the afflictions that befall them.  
2. To declare his own Power, in supporting and preserving his servants in the midst of their trials, like the three children in the fiery furnace.  
Secondly, he causeth those afflictions to turn to the good of his children.  
1. To keep their hearts low, 2 Cor. 12.7.  
2. To make us thereby more watchful over our ways.  
3. To increase our reward hereafter.  
Let not us then be discouraged by our sufferings, as David was to his great hazard, Psal. 73.13. much less be so offended by them, as to forsake our way, with those resembled by the stony ground, Mat. 13.21. seeing we have therein  
1. Christ for our companion.  
2. The afflictions themselves sanctified in his Person.  
3. Ordered by the counsel of God for our good, Rom. 8.28.  
4. And recompensed at length with a fare more excellent weight of glory, 2 Cor. 4.17.  
Secondly, expect and prepare for trials, seeing we know they are,  
1. Certain, 2 Tim. 3.12. as being decreed by God himself.  
2. In themselves unpleasant to flesh and blood, Heb. 12.11.  
3. And dangerous, if we are discouraged by them. The best preparation against it is  
1. To make sure of Christ, and in him of eternal life.  
2. In all things keep a good conscience, 1 Pet. 3.16. that we may have no other burden upon us, but the affliction itself.  
3. Stand lose from the world, see 2 Tim. 2.3, 4.  
4. Join in society & fellowship with the godly, Ps. 119.63. who may both advise and encourage us.  
But that which may be unto us instead of all comforts, in these combats of ours with Satan and his instruments, is this, that Jesus Christ himself is engaged in the cause, and undertakes the quarrel in our behalf. The seed of the woman, that is, Christ, not only enters into the combat against Satan, but prevails in it, and in the issue breaks the Serpent's head, that is, wounds him, and that mortally and irrecoverably. Whence   

31 OBSERVE, Christ himself in his own Person, is he that takes up the quarrel of his Church, against Satan and all his Agents.  
Observe 31 SEe Rev. 12.7. He is that strong man that enters into his house, and spoils him, Mat. 12.29. it is he that undertakes all his instruments, the mighty men of the world, and treads them down, Psal. 110.6. Reason  
1. There is none else that can undertake so great an adversory to prevail against him, see, Isa. 59.16, 17, 18.  
2. Neither is it fit that any, but he that is the head of the Church, should be the Saviour of his body, that when he alone is all things unto us, the honour of all might return unto him alone, 1 Cor. 1.30, 31. Besides, it wonderfully establisheth our hearts, when we know we are under the wings of a Protector, not only mighty to save, Isa. 63.1. but ready to save and serve the members of his own body, upon which grounds our Saviour wills us to be without fear, John 16.33. And lastly, it cannot but encourage us to adhere firmly to him alone, as the children of Israel resolve to do unto God upon the same ground, Josh. 24.17, 18.  
Let it raise up, and support all the hearts of the godly, in a full assurance of a certain and glorious conquest, over Satan and all his malignant instruments at the last, in all their conflicts, Rom. 8.37. seeing they have a Protector, that in himself is mighty to save, Isa. 69.1. and that hath received from his father all fullness of Power in heaven and earth, Mat. 28.18. and that for that purpose, that he might save his body the Church.  
2. Let us undertake Christ's quarrel, as he undertakes ours, and engage ourselves for him, as he doth for us, after the example of the Prophet David, Psal. 139.21, 22. especially Magistrates, See Psal. 94.16. and 101.8. and every man in his place contending for the common faith, Judas 3. standing up and showing ourselves on the behalf of his children, against all those that wrong and persecute them.  
In the next place, it will be fit to take notice of the kind of the wounds, which they that are the woman's seed receive at Satan's hand, and they are like the wounds that light upon our Saviour in his own person, wounds in the heel; painful, but not mortal, as coming near no vital part. Whence   

32 OBSERVE, The wounds which the members of Christ receive by the hand of Satan and his instruments, may be painful, but shall not be mortal.  
Observe. 32 THey may fall seven times a day, but shall still rise again, Prov. 24.16. their enemies may afflict them, but shall never prevail against them, no, though they take away their life, Luke 21.16, 18. because they cannot be hurt of the second death, Revel. 2.11. Reason,  
1. God who hath set bounds unto the sea which it cannot pass, Job 38.11. can, and doth restrain the remainder of the wrath and rage of wicked men, Psal. 76.10. yea, of Satan himself, as we see in Jobs example, Job 1.12. & 2.6.  
2. And hath given Christ a special charge to keep all those safe that God hath given him, John 6.39. & 10.28. and hath also furnished him with sufficient power for that purpose.  
3. God should otherwise fail of his main end, the honour that he hath by his Saints, whom he hath chosen for himself, and taken near unto him, that they might behold his glory, John 17.24. and continually sing his praise.  
4. And besides, he must needs suffer in his honour another way, when he should be conceived to be either unfaithful in not protecting his own servants; or weak, as unable to secure those that depend upon him.  
5. And upon those grounds men must needs be discouraged in giving up themselves to his service, or to go on therein with cheerfulness and confidence, which God requires, when they could have no assurance of safety in his ways.  
Let all those that are Christ's, labour to establish their hearts with such a firm confidence in God's protection for the securing of their estates, that they may despise all the rage, power, and policies, yea all the effects of the malice of Satan, or any of his instruments in those troubles and afflictions wherewith they exercise the godly, as the three children despised the menaces of the King of Babylon, Dan. 3.16, 17. and Saint Paul the prisons and bonds that he knew he was to undergo, which moved him not at all, Act. 20.24. as there is no cause why they should, seeing we know  
1. That such things cannot hurt us.  
2. But shall turn to our good, Rom. 8 28. as David found by experience, Psal. 119.71. and shall increase our reward hereafter, 2 Cor. 4.17.  
3. And are but the effects, not so much of men's wrath or malice, as of God's truth and faithfulness, Psal. 119.75. And let this comfort support our hearts, not only in our outward afflictions, but in inward temptations, and buffet of Satan which are more dangerous, where by though he foil us sometimes, yet we know Christ hath prayed for us that our faith shall not fail, Luk. 22.32. but we shall be kept by the power of God to salvation, 1 Pet. 1.5.  
But that which above all the rest we should fix our eye upon in this combat between the woman and her seed, and the Serpent and his seed, is the issue and event of it, both the one and the other shall be bruised and wounded, but differently. For the woman's seed shall be wounded only in the heel, far from the fountain of life, and therefore without danger; but the wounds of Satan and his seed shall light upon their head, which is the fountain of life and power: from whence   

33 OBSERVE, The combat between Christ, and Satan and his Instruments, shall end at last in the Total and Final subduing of them, and breaking in pieces all their power.  
Observe 33 SAtan must be trodden under the feet of the Saints, Rom. 16.20. and Christ himself shall wound the heads over many countries', Psal. 110.5, 6. This truth indeed will be most fully and clearly manifested to all men, in that great day, when Satan himself, with his chief instruments, shall be cast into the lake of fire and brimstone, Rev. 20.10. but in the mean time is evident enough to all that have eyes to see, in those conquests which the godly obtain at present, as especially in spiritual combats, when they hold fast their faith in the midst of the strongest assaults, as Job doth, Chap, 19.25. and even in outward afflictions, under which they are exercised, in which they are more than conquerors, Rom. 8.35. Reason,  
1. He hath no power in himself, more than any other creature, which consequently may be taken away at God's pleasure, and is limited by him in the mean time, so that God may prevail over him when he will.  
2. Satan is God's enemy, Mat. 13.28, 39 and so are all his followers: now it is God's honour, that all his enemies should fall before him, Jer. 51.47, 48. Rev. 19.22.  
3. Neither is there any other means of establishing a full and perfect peace in the Church of God, then by subduing those that trouble it.  
Let the godly then raise up their spirits by fixing their eyes, not too much upon the sharp conflicts which they endure at present, but upon the glorious conquest which they shall obtain at last, when Satan shall be trodden down under their feet, which is assured,  
1. By God's promise, Rev. 14.8. which is Yea, and Amen.  
2. By the respect which he must needs have to his own honour, (infinitely advanced by triumphing gloriously over all the powers of darkness, and dashing his enemies in pieces, Exod. 15.6.) of which he is tender above all things; Ezek. 36.22, 23.  
3. And by his holiness, by which he hates all that work iniquity.  
4. By his power which enables him to tread down all strength under his feet.  
5. And by all experience, See Psal. 106.45, 46.  
The last thing to be taken notice of in God's promise, is his expression, in speaking of the woman's seed, which he still mentions as One; it shall be at enmity with Satan, it shall be bruised, and it shall break Satan's head, that is, the whole body which is comprised under that name of seeds, Christ himself, with all his members; who have all of them as well an interest in this victory, as they have had their share in the combat. Whence   

34 OBSERVE, Christ's victory over Satan, though it be by, yet is not for himself alone, but for all his members, who also subdue Satan in, and thorough him.  
Observe. 34 AS they are affirmed to do, Rev. 12.11. even to have overcome the wicked one, 1 John 2.13, 14. whom therefore Christ will shortly tread under their feet, Rom. 16.20. It is true in general, that Christ as Mediator, hath done nothing apart for himself, wherein all his members have not an interest with him. Reason,  
1. Christ needed no such combat with Satan, and victory over him, for any thing that concerned himself; seeing he had in the beginning, cast him down into hell, where he holds him still in chains of darkness, Luk. 8.28. 2 Pet. 2.4.  
2. The near relation which he hath unto the Church, binds him to be the Saviour of his body, Eph. 5.23.  
3. Unless his children had been delivered out of the hands of their enemies, they could never either serve him in holiness, which is the end of their redemption, Luk. 1.74, 75. nor praise him and rejoice in him cordially, as they ought to do, see Rev. 2.10.  
A great encouragement to the godly, even to all the holy seed, to fight resolutely against Satan and all his instruments, against our own corrupt lusts within this body of death, (as the Apostle terms it,) Rom. 7.24, 25. by the power of the Spirit Gal. 5.24. and temptations and trials from without, (cleaving still fast unto Christ, Rom. 8.35.) over all which we are sure to obtain a glorious conquest at the last, and having fought manfully under Christ's banner, to receive the Crown of life, as is often promised, Rev. 2.11, 17. and 3.5, 12.    

VERSE 16.  
UNto the woman he said] She being the first in the transgression, is first in the censure, as she had justly deserved.  
I will greatly multiply thy sorrow and conception] That is, thy sorrow in conceiving and breeding of children. Sorrow is pain, and weakness of body, which makes the heart sad and heavy; and that such kind of pains and weakness, and indisposition of body in women, doth usually accompany the conceiving and breeding of children, all experience shows: now though that arise from a cause in nature, yet it is ordered and appointed by God himself, in a course of Justice.  
In sorrow shalt thou bring forth children] That is, with bitter and sharp pains, which most women generally suffer in their travail, many times to the endangering, yea, as we see sometimes, to the loss of their lives: this is a farther increase of the judgement; to sickness in conceiving, are added strong pains in travail.  
And thy desire shall be to thy husband] The same phrase the Lord useth to express Abel's subjection to his brother Cain, Gen. 4.7. which implies not only subjection to him, in obeying his commands, but reacheth farther, to the bringing under unto him, the very desires of her heart, to be regulated by him, so fare that it should not be lawful for her to will, or desire what she herself liked, but only what her husband should approve and allow. A just law unto her, who having given way to her own inordinate fantasy, and appetite, stirred up in her by the suggestions of Satan, had undone at once both herself and husband. And yet a rule given her for her own good and safety, who having by experience found how ill she was able to moderate her own desires, must needs be the more secured, by having a Moderator set over her, by whose wisdom, such inordinate motions of her mind, might at least be so fare kept in order, that they should not break out into outward Acts. Now it must needs be, that the man being of the two, of the more noble sex, and the woman being created both for him, and out of him, he must from the beginning have preeminence above the woman; but that may seem to be at the first, rather a priority in order, than a superiority in authority. And both of them being endued with perfect understanding, and with wills and affections rightly ordered every way, their government (if they had continued in that condition) might, in all probability, have been carried on rather by consent, then by prescription, when they should both of them desire and approve the same things, in which case injunctions had been needless.  
In examining this sentence, which God passeth upon the woman first, and upon the man afterwards, it is worthy our observation, that in them both we find a mixture of mercy, tempered with judgement. The woman shall endure pains, and sorrow in conceiving, and in bringing forth children, but that necessarily supposeth, that she shall have children, and a posterity, and leave an issue behind her, whereas in the extremity of Justice, she might, at that very present, have been cut off from the earth, according to the curse threatened; In the day when thou catest thereof, thou shalt die the death. And as for the man, his labour (which at first was unto him a recreation and delight) shall now be hard and painful; but withal there's a promise interlaced, that the sweat of his face shall yield him bread, that is, means for the sustaining of his life. And that we may more clearly discover the way of God herein, we must in a special manner observe, that this sentence is pronounced against them both, after the promise of Christ made unto them in the verse praecedent; in whom God offered to our first Parent's peace and reconciliation, although he lay upon them these quick remembrances, both of their own sin, and of God's just displeasure against them for it. Whence  

1 OBSERVE, All the afflictions of Christ's members are dispensed unto them under the Covenant of Grace.  
Observe 1 GOd establisheth a firm Covenant with David, Psal. 89.28. and after that chastens him in his posterity, when they provoke him, and yet makes good his Covenant still, ver. 31, 32, 34. His children must have afflictions in the world, Joh. 16.33. He receives us for sons, and yet chastens us, Heb. 12.6. pardons David's sin, and yet lays his hand upon his child, 2 Sam. 12. Whence the Prophet David acknowledgeth, that he had afflicted him in faithfulness, Psal. 119.75. that is, both in sincere love, and according to his Promise and Covenant which he had made with him. Reason's may be,  
1. All his dispensations towards the members of Christ, are by virtue of that Covenant, by which he administers all things to them, having committed all judgement to the son, Joh. 5.22.  
2. Neither is the chastisement of his children any hindrance to that Covenant, by which God hath engaged himself to withhold no good thing from us, Psal. 84.11. seeing they also work together to their good, Rom. 8.28. as David found by experience, Psal. 119.71.  
3. Otherwise God should lose his end, in chastening his own for their good, seeing the good of all proceeds from the sanctifying of all in Christ, who is like the tree that sweetened the bitter waters, Exod. 15.25.  
4. God is no changeling, His mercy is from everlasting to everlasting upon those that fear him, Psal. 103.17. neither doth he as men, sometimes love, and sometimes hate, but loves unto the end, those whom he loves, John 13.1. Always taking pleasure in those that fear him, Psal. 147.11. even when he is displeased with their sins, Esay 57.17, 18.  
1. A singular consolation to the godly, when not only those afflictions, which fall upon them by the will of God, are sanctified unto them in Christ, but besides the Covenant of peace remains firm unto them. So that no evil shall offend them, or interrupt their peace, Psalm 119.165. nor separate them from the love of Christ, Rom. 8.31.  
2. Let no man judge of his estate by the afflictions that befall him in this life, by which no man can guess, whether he be worthy of love or hatred, Eccl. 9.1. It was David's error, that he judged of his own condition, by his chastisements, that lighted on him every morning, Psal. 73.14. which besides the present unquietness of his spirit, which much afflicted him, ver. 21. had well nigh disheartened him in his course, vers. 13. Indeed the judging of our estates upon such false grounds,  
1. Cannot but at present deprive us of our comfort, in the assurance of God's love, and hinder our rejoicing in him.  
2. Discourage us in our duties of his service.  
3. Shake our faith.  
4. And take away the fruits of our afflictions, reformation for time to come; see Psalm 119.67. and experience of his love and faithfulness at present, Rom. 5.3.  
1. Let us then in the midst of our afflictions hold fast the grounds of our hope, as Job doth, in the midst of those sharp trials, wherewith God exercised him, Job 19.25. and the Church of God, Lam. 3.21, 24.  
2. Let us withal search our ways, Lam. 3.40. remembering that afflictions, although they be not laid upon any of God's children as a judgement for sin, yet they are chastisements for sin, and are intended to us for reformation, Isa. 27.9. Seeing Gods displeasure is not against our persons, which he chastiseth in love, Psal. 119.75. but against our sins only, for which when we are humbled; and break them off by repentance, we shall find the experience of Gods relenting towards us, and readiness to abound in mercies, as in times past, Jer. 31.18, 19, 20.  
The sentence that was decreed by God against our Parents, was as the words import, present death, Death in that day wherein they should eat of the fruit forbidden. The extremity of this sentence (God now looking upon them in Christ) is pleased to remit. Notwithstanding, he thinks fit to leave with them such remembrances, both of their sin, and of his dislike of it, as might put them in mind of it all the days of their lives. Whence   

2 OBSERVE, Though God have, through Christ remitted to his children the sentence of Death, yet he hath not freed them from the afflictions of this life.  
Observe. 2 ARising, 1. From within ourselves, either in the outward man, as infirmities, or sicknesses of body, such as the Prophet David complains of, Psal. 38.5, 7. or in the soul and spirit, in much grief and unquietness of mind, with which the godly are sometimes afflicted, Psal. 77.2, 3. and that so far, that both their flesh and their heart may fail them, Psal. 73.26.  
2. From without by Satan, and his instruments, which are great vexations, Psal. 143.4, 5. As our Saviour himself tells us, that we shall have tribulations in the world, Job 16.33. Reasons,  
1. God hath so much respect to his own honour, advanced,  
First, by discovering the sincerity of his servants hearts, who might be conceived to serve God, rather for hire then for love, as Satan casts it in God's teeth, Job 1.9, 10. but when they trust in him, and serve him cheerfully, even when he slays them, job 13.15. declare to the world, that they cleave unto him for himself, and not for his rewards.  
2. In his Justice, who spares not his own children, when they sin against him (as himself declares, Psal. 89.30.) as oftentimes they do, 1 Kings 8.46.  
Thirdly, in his truth and faithfulness, when he preserves his own in the midst of their trials (holds them still by their right hand, Psal. 73.23.) as he did the three children in the flames offire, Dan. 3.28.  
2. It is for his children's good many ways,  
1. To humble them, jer. 31.18, 19  
2. To reform them, as it did David, Psal. 119.67. and aught to do us, Lam. 3.40.  
3. To keep us close to God, as it did the same Prophet David, Ps. 73.28.  
4. By making us weary of the world, in which we can enjoy no quietness; to make us long for heaven, where all tears shall be wiped away from our eyes, and there shall be no more sorrow nor pain, Rev. 21.4. but fullness of joy, and rivers of pleasures for evermore, Psal. 16.12.  
1. It justly taxeth all those that murmur, and are ready to blaspheme God, for their plagues, Rev. 16.11. as all wicked men do. Or are offended at the condition of a Christian, when tribulations & persecutions arise, as they are that have no root in themselves, Mat. 13.21. or are discouraged in the course of their profession, as the Prophet David was, Psal. 73.13, 14. Or lastly, such as judge men forsaken, or neglected by God, when they find them, even the godly themselves, involved in the same calamities, with the rest of the world, as they judged of David's case, Psal. 71.11. and as the Barbarians judged of Paul, Act. 28.4.  
2. And ought to quiet the spirits of all that are godly, if they will consider,  
1. Not so much what they suffer in their present afflictions, as from what they are delivered, and have justly deserved.  
2. And that the burden of afflictions, which seems so heavy, is in true estimation both light and momentany, as the Apostle tells us, 2 Cor. 4.17.  
3. And whatsoever they are, they are no effects of God's hatred, but of his love; and not exacted upon us as a debt for sin, which Christ hath satisfied to the full, but laid on us as chastisements for our good.  
Now if we look on the manner of God's dispensing these afflictions, which he lays upon the offenders, in this sentence which he pronounceth upon them, we shall discover in them (as hath already been observed) a mixture of mercy with their judgement, a composition of bitter and sweet; The woman shall have joy and comfort in her issue, but sharp pains and sorrow both in conceiving, and bringing forth her children. And the man shall have the fruit of his labours, for the sustaining of his life; but withal he shall buy it dearly, with the sweat of his face, by much labour and weariness. Whence   

3. OBSERVE. All the afflictions that God lays upon his children in this life, have mixed with their bitterness some sweetness of mercy.  
Observe 3 FIrst there is mercy in the fountain whence these dispensations of afflictions flow, which is not wrath and displeasure, but love and faithfulness, as the Prophet acknowledgeth, Psal. 119.75.  
Secondly, in the measure, Isa. 27.8. that he doth not stir up all his wrath against us, Psal. 78.38.  
Thirdly, in the issue, that even the afflictions themselves work to their good, as David found by experience, and God hath promised they shall do, Rom. 8.28. Reason,  
1. The satisfaction of Christ, who hath taken upon him all the debt of our sins, (which is pure wrath) and hath paid that to the uttermost. So that the dispensation of the chastisements, wherewith God is pleased to exercise his children, must needs be out of God's mercy, and not out of his Justice.  
2. Otherwise Christ had redeemed his children in vain, if God should now after he is reconciled fully unto us, and hath pardoned all our sins, and accepted a ransom, pour out his wrath upon us again, and thereby destroy us, depriving us of the benefit of our Covenant, and himself of his own glory.  
1. Let it support all our spirits, in the midst of our sharpest trials, as it doth the Churches, Lam. 3.28, 29, 31, 32. and raise them to a patiented waiting upon God, that seems for the present to hid his face from us, as the Prophet resolves, Isa. 8.17. and the Psalmist doth, Psal. 130.3, 4, 5. in the way of his judgements, Isa. 26.8. whose very wrath, having in it a mixture of mercy and compassion, Jerem. 31.20. gives ground of assurance, that he will not chide continually; Psal. 103.9.10. seeing he hath not dealt with us after our sins, and doth but wait, that he may be gracious unto us, Isa. 30.18.  
2. Let us in all our afflictions, take notice of, and labour to search out, that mercy that he mixeth with his judgements.  
First, that the measure of them is neither proportioned to our sins, as Ezra acknowledged Ezra 9.13. nor to the examples of the judgements poured out upon the wicked; Isa. 27.7.  
Secondly, neither do they work in us murmuring, and repining against God, but humbleness of mind, shame of ourselves, complaints of our sins, Mic 7.9. and not of God's justice, with Gain, Gen. 4.13. softness of spirit, and tractableness to him, love of him, and desire to be at peace with him, Isa. 27.5.  
Now, as in this sentence of God there is a mixture of mercy, to allay the bitterness of the afflictions, so there is withal bitterness in the affliction itself, sufficient to make the man and woman sensible of the smart of God's hand, as sharp pains and sorrows in conceiving and bringing forth children, and hard labour to the man, in getting his bread, with the sweat of his brows. Whence   

4. OBSERVE, As there is some mixture of mercy, with the bitterness of the afflictions of this life, so is there a mixture of bitterness with the blessings of this life.  
Observe. 4 SOlomon found nothing of all that he had laboured in, but vanity, and vexation of spirit, Eccl. 2.11. and saw in enjoying wealth, sorrow, and wrath with sickness, Eccl 5.17. labour in getting; for when the wise man tells us, that in all labour there is profit, Prov. 14.23. he must necessarily imply that in all profit there is labour: And care and fear in keeping, by reason of the mutability of all outward things, (which Solomon elegantly expresseth, by comparing them to birds that have wings, Prov. 23.5.) besides the shortness of their continuance, Prov. 27.24. Luke 12.20. sorrow in conceiving and bringing forth children, trouble in breeding and bringing them up, fear of them what way they will take after they are bred: yea, even in spiritual things we have always a mixture of joy and sorrow, confidence and fear. Reason  
1. Because in us, with that good, which by grace is wrought in us, there is a mixture of evil, which corrupts the sweetness of that good, which we might enjoy in any blessing, as it happens in a body, wherein the taste is corrupted, by ill humours; it mixeth some bitterness with the food which we take in, though of itself it have a pleasant relish.  
2. In this condition it is best for us that it should be so.  
1. To make us sensible of sin, which hath brought vanity upon us, and upon all the creatures, Rom. 8.20.  
2. To wean us from this present world, and to provoke us to long after the restitution, both of ourselves, and the rest of the creatures, into a state of perfection, see Rom. 8.21.23.  
3. It is sufficient, that after the enjoying of this state of imperfection, for a short space, we shall be settled in a state of full perfection for all eternity.  
Let us use even the blessings of this life with fear, getting them sanctified unto us, by the Word and Prayer, 1 Tim. 4.5. and let us take off our hearts from delighting in them, but labour to draw near unto God, who is the strength of our heart, when all outward means shall fail us, and our portion for ever, Psal. 73.28.  
The last clause in the woman's censure is, that she shall be subject to her husband. Whence   

5. OBSERVE It is the wife's duty to be subject to the will and direction of her husband.  
Observe 5 THe Apostle will have this subjection extended to every thing, Eph. 5.24. that is, every thing that is not limited by the rule of the Law of God, but left to be ordered by Christian Prudence, which are things in their own nature indifferent, so Sarah followed Abraham out of her own country to Canaan, Gen. 12.5. obeyed his command, in making provision for the Angels, Gen 18.6. as for that particular direction of God to him, to hearken to her, Gen. 21.12. it extends no farther than such cases, wherein the wife adviseth what God himself directs. Otherwise, when she counsels him to take his maid into his bed, though God were pleased to wink at it, yet it bred her some trouble, Gen. 16.2, 5. no marvel, if Jezabels' overruling of her husband Ahab, in the matter of Naboths vineyard, sped much worse, and proved the ruin both of her and her husband, and the whole family, 1 Kings 21.7, 22, 23, 25. Reason  
1. There must be order in every society, without which there follows division, and thereupon confusion, Mark 3.25. Now the fittest to govern in the family is the husband, as being of the two the more worthy person, every way, seeing the man was first created, and that after the image of God, the woman after the image of the man, 1 Cor. 11.7.  
2. And the woman created for the man, not the man for the woman, ver. 9 and of his substance, being framed of a rib taken out of his body, ver. 8.  
3. The woman was first in the transgression, and seduced her husband, 1 Tim. 2.14.  
4. And the man usually is, and always aught to be endued with the best abilities for Government.  
Let all wives learn to know and content themselves with the places wherein God hath set them.  
1. As being prescribed by God himself, who hath power to dispose of his own creatures, and who is obeyed in the person of the husband. See Eph. 5.22. as he is by a servant in the person of the Master, Eph. 6.7.  
2. As easiest for the woman, seeing it is easier to obey, then to prescribe and direct.  
3. And is found in the event to be more safe; as Zipporah, by obeying her husband in circumcising her child, saved his life, Exodus 4.24, 26.  
4. And is but in matters of less moment, seeing in the grace of life, they are both equal, 1 Pet. 3.7. and alike subject to God in his commands, so that in matters of duty she obeys only the command of God, and not of man.  
5. And this subjection is but for a short time, which makes any thing easy to be borne.  
6. And if it be conscionably performed, is recompensed with a reward hereafter, as is servants obedience to their Masters, Ephesians 6.8.  
The expression, in which God lays down the rule of this subjection, is not to be passed by. Thy desire, saith he, shall be to thy husband: which requires not only an outward conformity to the husband's commands, but besides, an inward subjection of the heart to his Will. Whence   

6 OBSERVE. The subjection of the wife to the husband must be, not only in outward obedience to his commands; but besides, in the inward affection of the heart.  
Observe. 6 SHe is therefore commanded to reverence her husband, Eph. 5.33. and to yield subjection to him as to the Lord, Eph. 5, 22, 24. which consists in laying aside her own wisdom, to receive directions from his mouth, as God requires his people to obey him, in doing, not that which is right in their own eyes, but what he shall command, Deut. 12.8. and in renouncing her own will, as Peter did when he let down his net, upon Christ's command, which otherwise he had no mind to do, Luke 5.5. Reasons  
1. It is a duty to be performed to God, who will be served, not only with the outward man, but with the heart, Col. 3.22, 23.  
2. Else the subjection must needs be burdensome, and the services done therein, like that of Zipporah, in circumcising her child, Exod. 4.25.  
Let wives labour to submit to their husbands, not only out of necessity; but with all cheerfulness conscionably, as they are exhorted, 1 Pet. 3.1. to which end,  
1. Let them abound in love towards their husbands, which makes all services easy, Gen. 29.20. and cordial, Psal. 119.167.  
2. Let them learn self-denial, which makes one fit to serve another, with the Apostle, 1 Cor. 10.33.  
3. Let them fix their eyes upon God, who hath set them over them in his stead, as the Apostle exhorts servants to do, Eph. 6.5, 6.  
4. Look not at things present, but at the estate to come, when they shall, both husband and wife, without any subordination, be both heirs together of the grace of life.    

VERSE 17.  
ANd unto Adam he said] The last censure is upon the man; the last in the transgression, and the least guilty of all the offenders, as being seduced by his wife; but seeing his hand was in the sin, good reason be should also have his share in the punishment.  
Because thou hast harkened to the voice of thy wife] And not respected my Commandment, who had expressly forbidden thee the eating of that fruit, and therein preferred her counsel before my direction. Now what persuasions his wife used when she gave that fruit, is not expressed: probably they were such as Satan had suggested unto her.  
Cursed is the ground for thy sake] The earth in general, in which Adam was now to live, being to be cast out of Paradise: this curse upon the earth, was the weakening of the fructifying power thereof (as it is afterwards expressed) and that for his sake, that is, both for his sin, which made him unworthy of any blessing by any creature, and for his punishment, who was to be sustained by the fruits which the earth was to bring forth.  
In sorrow shalt thou eat of it] That is, an hard labour, causing weariness and grief thereby. We see still a mixture of mercy with the judgement, a curse with a promise annexed to it. His labour should be hard, but yet it should produce him means for the sustaining of his life; he should eat by his labour.  
All the days of thy life] To put thee in mind continually of thy sin, and my justice: yet even in this clause there is some comfort, that those labours and sorrows thereby shall determine with this ●ort life.  
The first circumstance to be taken notice of in this censure, is the Author of this curse, upon the earth: it proceeds, as we see, from the Decree of God himself. Whence  

1 OBSERVE, The curse, as well as the blessing upon all creatures, proceeds from the Will and Decree of God alone.  
Observe. 1 THerefore he denounceth the one, and promiseth the other, Deut. 28. Leu. 26. he makes barren lands fruitful, and fruitful lands barren, Psal. 107.33, 34. Bozrah shall be a desolation if God swear it, Jer. 49.13. Nay, according to his will, both the bodies and souls of men, are either barren or fruitful, Numb. 5.27. Isa. 29.14. Reason,  
1. It can be no otherwise, seeing in him all things consist, Col. 1.17. and have their being, Act. 17.28.  
2. And it is fit it should be so, that all men might fear before him, Jerem. 5.24. depend on him. Jer. 14.22. and praise him alone, Psal. 107.32, 33, 34.  
3. And it is every way best for us, who know that God judgeth righteously, Psal. 67.4. and that those that fear him shall want no good thing. Psal. 84.1.  
First, let us learn, when we want any needful blessing, or fear any curse upon the earth or other creatures, upon our own persons, our bodies, or souls; to look up unto him, who worketh all things according to the counsel of his own will. And  
1. Walk uprightly before him, which interests us in all his blessings, Psal. 84.11.  
2. Pray to him upon all occasions, Phil. 4.6.  
Secondly, if we enjoy any good by any creature, if our grounds be fruitful, our flocks, our wives; if we ourselves be fruitful in holiness; let us acknowledge all to him with thankfulness, that bestows all out of his own bounty.  
This curse of God upon the earth, is for Adam's sake, that is, both for his sin, and for his punishment; so that we see, not only from whom, but for what the curse comes upon the creatures. Whence   

2 OBSERVE, It is our own sin that brings the curse of God upon all that we enjoy.  
Observe 2 FOr sin a fruitful land is turned into barrenness, Psal. 107.24. Leu. 26. D●ut. 28. and by sin only we keep off good things from us, Jer. 5.25. Reason  
1. God's mercies are over all his works, Psal. 145.9. and his hand in itself is not shortened, Isa. 59.1. neither is there any thing that he hates but sin, or for sin, Psal. 5.4, 5.  
2. And it is fit that God should so show his detestation of sin, by manifesting his wrath every way, against such as provoke him thereby, as he did in the destruction of Sodom and Gomorrah, and upon his own land: see Deut. 29.23, 25.  
3. Those things which wicked men enjoy, are usually defiled by them, being made instruments to the fulfilling of their lusts, and consequently are fit to be partakers of the plague, as they are defiled with the sin.  
Let it work our hearts to the detestation and abhorring of sin, with which we see God to be so highly displeased, even God the faithful Creator, 1 Pet. 4.14. that ha●eth nothing that he hath made, but as out of his overflowing bounty he created all things, and delighted in them, when he had made them, Gen. 1.31. so he cherisheth them still, who consequently must needs be provoked in a very high degree, when he turns to hate his own works, and to curse what he ●ath blessed, as he dealt with the whole old world, Gen. 6.6, 7. and with his own people, Jer. 11.17. and out of that detestation of sin, let it be our care and endeavour, to break off all sinful courses, to avoid any famillarity with those that are defiled in them, yea, to hate the very garment spotted with the flesh: and if we have any delight in the fruitfulness of our grounds, increase of our flocks, towardliness of our children, and desire the prospering of any thing that we have; let us be careful to remove sin far from our dwellings, lest it bring in such a curse upon all that we have, as is described Zech. 5.4.  
The curse that God lays, is upon the whole earth, that vast body, that man can hardly measure, much less can command; upon this whole earth God exerciseth his Authority. Whence   

3 OBSERVE, The greatest of all creatures are under God's command.  
Observe. 3 THe Earth and Heavens are his servants, Psal. 119.91. the sea, Prov. 8.29. Job. 38.10, 11. how much more the greatest amongst the sons of men, even Kings themselves whom he commands, Psal. 105.15. yea, rules their very hearts, Prov. 21.1. Reason  
1. They are all creatures, Jer. 14.22. even the work of his hand, Job 34.19.  
2. He could not otherwise be an absolute Lord over all, Psal. 103.19. if any creature were out of his command.  
Let no man fear any creature, Psal. 46.2, 3. Isa. 51.12, 13. but God alone, Jer. 5.22. and trust in him alone, Psal. 146.3, 6. and obey his voice, whom the winds and sea obey.  
This curse which God here lays upon the earth, as it was occasioned by Adam's sin, so it was not the least part of his punishment; for whose relief and comfort that fruitfulness was bestowed on the earth, at the first, by God's blessing upon it. Whence   

4. OBSERVE. The curse of God upon the creatures is a part of man's punishment.  
Observe. 4 THus God threatens it shall be, Leu. 26.18, 19, 20. all Pharaohs house is smitten for Pharaohs sake, Gen. 12.17. The plagues upon the waters of Egypt, destroying of the corn, vines and other fruits, murrain amongst their , and death of all their firstborn, we know, were the plagues that God brought on Pharaoh and his people, for hardening their hearts against him. The reasons  
1. We have interest in them, so that their destruction is our loss.  
2. Our subsistence is by them; so that to lose them, is to lose the means, by which our lives should be supported.  
Let such chastisements as light upon us in the fruits of the earth, the murrain amongst our , the destroying of our houses by fire, or any other way, be a means to awaken our hearts, and to humble us under God's hand, lest he come nearer to us, and seize upon our persons.  
The expression whereof the Lord makes use, in laying this curse upon Adam, is not to be passed by without observation, In sorrow (saith he) shalt thou eate of it, that is, in hard labour, which causeth wearisome, painfulness, and grief thereby, which make the life bitter. Whence   

5 OBSERVE, Man's life in this world, is a life of pain and sorrow.  
Observe 5 SO Solomon found it by his own experience, Eccl. 2.17. and observed it in others, ver. 23. not only by our immoderate cares about the things of this life, which cause some to eat in darkness all their days with much sorrow, Eccl. 5.17. called therefore the bread of sorrows, Psal. 127.2. but besides, by our painful labours about them, as Jacob professeth of the days of his life, that they had been few and evil, Gen 47.9. unto which we may add many troubles from without, with which men are diversely encumbered, Psal. 71.20. and that not only some, but men in general, Psal. 90.10. Reason  
1. To make us the more sensible of sin by our daily tasting the bitter fruits of it.  
2. To move to an holy delight, and earnest seeking after things that are spiritual, the ways whereof are pleasant, and the paths peace, Prov. 3.17. Psal. 119.165.  
Let no man be in love with this present condition, so far as to be unwilling to change it, when God shall call him thereunto, but nourish in his heart, a longing desire after heaven, with the Apostle and all the godly, Rom. 8.23. 2 Cor. 5.2.  
1. Waiting always with patience, till his change come, Job 14.14. with holy Job, unless he be a person implied in some special service for the Church: in which case, though Saint Paul desired to be dissolved, that he might be with Christ; yet he moderated his longing, Phil. 1.23.  
2. Only in the mean time, while God is pleased to continue us here, let it be our care to improve our time to the best advantage, both to the Church of God for the service thereof, and for the furthering of our own account against the last day; that when we depart hence, we may have our hearts reviving, with Saint Paul's comfortable expectation, 2 Tim. 4.7, 8. and our Saviour Christ's, John 17.4, 5.  
3. In the mean time, we may in a great measure temper the bitterness of our present condition, with the sweetness of our communion with God, as David doth, Psal. 73.23, 28.  
In the next place, take notice of the term of the continuance of this curse, that God here lays upon Adam: we see it endures and lies upon him for term of his life. Whence   

6 OBSERVE, The short pleasure of sin, draws after it a long, and lasting punishment.  
Observe 6 HEreafter an everlasting punishment, by the just desert of it, Isa. 66.24. Mat. 25.41, 46. and plagues of long continuance in this life, Jer. 23.40. reaching oftentimes to posterity, for many generations, as did that curse which God pronounceth against Amalek, Exod. 17.16. Such lasting chastisements light sometimes upon the godly themselves, as upon David, 2 Sam. 12.10. Reason,  
1. That God, who lives for ever, to plague those that hate him, as well as to reward those that love him, is able to lay such punishments, it is evident.  
2. And that he may do it, in a course of justice, is as clear, seeing sin against an infinite Majesty, deserves no less than an infinite, that is, an everlasting punishment.  
3. And 'tis fit the punishment itself should be lasting, lest it should be forgotten, Psal. 59.11. and consequently become fruitless both unto ourselves and others.  
Let us seriously consider this, when we are tempted to any act of sin.  
1. That the pleasure in those actions is indeed no true, but only a seeming pleasure, delightful indeed unto the sensual part for the present, but in the end it bites like a Serpent, as Solomon speaks of wine, Prov. 23.32, and women, Prov. 6.33.  
2. And brings after it an everlasting reproach, Jer. 23.40.  
3. And leaves no fruit behind it, Rom. 6.21. Let men therefore be wise in the beginning, lest they mourn at the later end, when there is no remedy.  
That for which Adam must sweat and take so much pains, when all is done, is but to get himself bread, and provisions for his life, out of the earth. Whence we may remember what hath been formerly observed, that   

7 OBSERVE, Man's food is out of the earth.  
Observe 7 PSal. 104.14, 15. and as is our food, so is our clothing and houses, Job 4.19. Reason,  
1. Such provisions are fittest to support our earthly Tabernacles.  
2. God hath ordered it so, to humble us, that we might be every way put in mind how vile we are, which we are loath to acknowledge.  
Let us then learn to abase ourselves, having so many lively representations of our own vileness, and not wax proud of our dainty fare, rich clothing, sumptuous dwelling, which is but to glory in our shame, as we are too apt to do, Phil. 3.19. which is both folly and impiety.    

VERSE 18.  
Thorns also and thistles shall it bring forth unto thee] And other unprofitable and hurtful weeds, instead of useful and profitable food, which Job accounts an heavy curse, Job 31.40. He means, that of itself the earth should bring forth only such fruits, as experience shows us those grounds do that are unmanured, Prov. 24.30. which the Lord threatens should be the condition of his own land, when it should be emptied of inhabitants, Esay 7.23, 25. So that if the earth yield any good and profitable food; man must get it by hard labour. A punishment answerable to his sin; that as he had brought forth unto God rebellion, instead of the fruits of obedience, and holiness, so the earth should yield him thorns and thistles instead of food.  
And thou shalt eat the herb of the field] Not of Paradise from whence he was to be cast out. The same grant which God had given man before, Gen. 1.29. being forfeited by Adam's rebellion, is here renewed by promise, as it is likewise to Noah, after the flood, with some farther enlargement, Gen. 9.3.  

1. OBSERVE, Thorns and thistles, and all unprofitable weeds, are the effect of God's curse upon man for sin.  
Observe. 1 SO Job wishes it might come on him as a curse, if he had walked wickedly, Job 31.40. It is the judgement which God threatens to bring upon his vineyard, by which he shadows out the state of his people, Isa. 5.6. and in express terms, upon the very land on which his rebellious people dwelled, Isa 7.23. Reason  
1. Seeing all creatures are his servants, as David calls them, Psal. 119.91. he can bring them up, and plant them where he pleaseth, who doth whatsoever he will in heaven and earth, Psal. 135.6.  
2. Neither can God in respect to his own honour, do less injustice, then to withhold his blessing from the creatures, that should be for our service, as we withhold from him, our service of obedience, which we own him by our Covenant.  
Now if we compare this curse, which God lays upon the earth for Adam's sake, with the sin for which he inflicts it; we have a fair ground from thence to   

2 OBSERVE, As we are more or less serviceable unto God, so we may expect that the creature shall be more or less serviceable unto us.  
Observe 2 OF this we have ground to assure ourselves upon Gods own Decree, Deut. 28. Leu. 26. if we lay the blessings, and curses there promised and denounced, to the duties and sins there commanded, and forbidden; See Psal. 81.13, 16. Reason  
1. God's blessing upon the creatures, is that only by which they are made useful unto us; now God in justice can do no less, then recompense all men according to their deeds, Isa. 59.17, 18. Psal. 62.12. and that not only in that great day of judgement; but even at present, and in outward things: that men may see and acknowledge it, as Psalm. 58.11.  
2. Neither is there a means more effectual to prevail with men in general, to walk in a course of obedience, then when they find all the creatures against them in a course of rebellion.  
Let it be one; though not the chief, of our motives to look carefully to our ways, if we hope to have any comfort in any thing that we enjoy, or success in any thing we take in hand. It is a motive by which Eliphaz persuades Job to make his peace with God, that the creatures should be at peace with him, Job 5.23, 24. It is true, that the love of Christ should constrain a godly man and his authority over his own creatures, especially his redeemed; yea, and his own Covenant should compel him to walk in obedience, notwithstanding even the best need encouragements, by experience, and that even in outward things, to hold on in that course, which they find so profitable to them every way.  
It is observable, that although Adam by his rebellion had forfeited that grant of God, in which he bestowed on him the herb of the field for his food, yet he is pleased here to renew it unto him, although with some abatement. Whence   

3 OBSERVE, God makes good his promises, by which he hath engaged himself unto us, though we fail in our Covenant by which we are engaged unto him.  
Observe 3 SEe Psal. 78.37, 38. and 89.32, 33, 34. 2 Tim. 2.13. Reason  
1. God's promises are founded upon his own goodness, and truth which cannot fail, Psal. 119.89, 90, 160.  
2. God knew beforehand what we are, even before he engaged himself unto us; See Psal. 103.13, 14.  
3. And if he should take advantage of every forfeiture; he must necessarily undo his children, who trespass daily against him.  
4. And hath therefore given his son Christ to take away our sins; if we hold fast the Covenant, and do not wickedly departed from it though we fail many ways, 1 Joh. 2.1, 2.  
1. Let this kind dealing of God with us, be an encouragement unto us, to go on cheerfully in his service, being so good a master, nay more kind than a tender father, Psal. 103.13. Isa 49.15. (howsoever wicked men blasphemously traduce and slander him, Mat. 25.24.) and whose service we find so easy, 1 John 5.3. Honourable and fruitful every way, See Rom. 6.21, 22. both at present, and hereafter; howsoever wicked men, who are haters of God, would persuade the world, that there is nothing to be gained by it, Job 21.15.  
2. And let us deal with our brethren as God deals with us. 1. Look upon their errors and failings with compassion, as the Lord looks upon ours, as Christ represents it in that parable, Mat. 18.23. and thereupon continue our love towards them, and care of their good, if they fail in their duties towards us.  
Notwithstanding if we compare this renewed grant, with that first grant, which God makes unto Adam, Gen. 1.29. we shall find that although the same be granted in substance, yet it is with a great abatement, in the extent of it. There he grants him all herbs and fruits upon the face of the earth, within which, Paradise must be necessarily included; here he grants only the herb of the field, he means without Paradise, out of which Paradise is excluded, from whence he was now to be cast out; Now although Paradise was but a small spot of ground, in comparison of the world, yet weighing the variety and choiceness of the fruits thereof, the loss was very great, in comparison of that which was now left unto him. Whence   

4 OBSERVE, Though God when he pardons our sin, restores us his blessings which we forfeited thereby, yet we enjoy them with some diminution and abatement.  
Observe. 4 IN outward blessings God indeed hath restored us our lives, but not that perfect constitution of body that Adam enjoyed before his fall: which freed him from sicknesses and infirmities. We are restored to the dominion of the creatures, but those subject to vanity, Rom. 8.20. neither so fully submitting, nor so useful and serviceable unto us, as they were in their first Creation. In the inward man it appears much more evidently; we are indeed renewed in knowledge, after the image of him that created us, Col. 3.10. but that is in part only, 1 Cor. 13.12. whence Agur complains of himself, that he was even brutish, Prov. 30.2. And our new man is created after God in righteousness and holiness; but so imperfect, and with such a mixture of corruption, that Saint Paul complains, that he carried about him a body of death, Rom. 7.24. so that we have all of us just cause to acknowledge that we are all as an unclean thing, Isa. 64.6. Reason,  
1. It was needful to have every way some continual remembrance of sin, that we might be the more abased in ourselves, and more sensible of God's mercy, both in supporting us in our weakness, and pardoning us in our failings.  
2. It is besides for God's honour, that there should remain some monument both of his justice and mercy.  
Let it then move every one of us, to make use of the sicknesses, and distempers of the body; of the unserviceableness of the creatures, much more of the stirring of lusts within us, rebelling against the law of our minds, and leading us captive unto sin, yea, of the blindness and ignorance of our hearts, to bring ourselves to greater detestation of sin, a more careful watch over our own hearts, that we may avoid or suppress all motions thereunto, a greater abasement and humbling of ourselus in the sight of God, that we may work out our salvation with fear and trembling, and lastly may be stirred up to a more earnest longing after heaven, where sin being removed from us, we shall enjoy all things in their full perfection.    

VERSE 19  
IN the sweat of thy face] With hard labour which causeth both sweat and weariness, whereas his work in Paradise was easy and pleasant. This painfulness in labour must needs be a consequent of God's curse upon the earth, which thereby becoming more barren in itself, required the more labour to make it fruitful. So that the earth which of itself should be apt to bring forth nothing but briers and thorns, with hard labour should yield him bread; this clause hath in it both a precept and a promise.  
Till thou return to the ground] A phrase that both expresseth the continuance of his labour which should not end but with his life: and withal pronounceth the sentence of death upon him, and the corruption of his body after death. This sentence although pronounced against the man alone, yet comprehends the woman too, who was to be mortal as well as he; as the former injunction of painful labour is indifferently extended unto both, the one and the other, and all their posterity, as all experience makes it evident.  
For out of it thou wast taken] Thus God manifests his justice in the censure, which reduceth man to no worse condition than he was in at first. So righteous is God in all his judgements, and so careful to show us the equity of them. Now the woman was not framed out of the dust of the earth immediately; yet seeing the man was made of dust, it must needs follow, that the woman who was taken out of him, could be made of no better substance, and therefore may be truly said to be taken out of the dust as well as the man.  
For dust thou art] As Psal. 103.14. Eccles. 12.7. And such are all the sons of Adam, though clothed with skin and flesh, and sensed with bones and sinews. This indeed is the matter of all men's bodies, whatsoever form God is pleased to grace them withal.  
And unto dust shalt thou return.] Flesh and bones, and all as experience shows, and so to continue till God raise us at the last day, to  us with glory and immortality.  
To begin with the first Clause, man's labour in the sweat of his face. We may  

1 OBSERVE. Man's employment in this life, is in wearisome and painful labours.  
Observe. 1 ALl things indeed are full of labour, Eccl. 1.8. But man's task especially is to labour with his hand, Eph. 4.28. 1 Thes. 4.11. which if he do not, by the Apostles censure, 2 Thes. 3.10, 12. he must not eat. (It is true, that some callings, as Ministers and Magistrates employ the mind most, and not so much the body; but those employments (as all experience teacheth) are of all the rest most wearisome and painful.) Reason,  
1. The curse that is laid upon the earth for sin, by which without hard labour it yields no fruits for the sustaining of man's life.  
2. The Lord hath so appointed it for man's good.  
1. To humble him by leaving him that remembrance of sin.  
2. To make him long for heaven, Rom. 8.22, 23.  
3. To preserve the body in health, See Eccl. 5.12. and to keep the mind in frame, 2 Thes. 2.11. which unless it be exercised in useful and profitable things, is filled with vain and evil thoughts.  
First, this reproves all idle slothful persons, living without callings, or idle in their callings, or in unprofitable callings. Who are all moths,  
1. In the State, Prov. 18.9.  
2. To themselves in their own estates, Prov. 20.4.  
3. Enemies to their bodies and their minds; both which, idleness corrupts and weakens.  
Secondly, and should stir us up to diligence in such employments as we are called unto.  
1. In obedience to God's command.  
2. And as therein serving God, and not men, Eph. 6.7.  
3. And being profitable, Prov. 14.23. to ourselves, Prov. 10.4. and others, Prov. 21.5.  
4. And thereby procuring us a just title to what we possess, 2 Thes. 3.12. Only,  
1. Labour that which is good, Eph. 4.28.  
2. And with a desire to be profitable to community, Psal. 112.5, 9 1 Tim. 6.18.  
3. In a way of justice, 1 Thes. 4.6.  
4. Depending on God for his blessing on our labours, which only makes them prosperous, Psal. 127.2.  
Thirdly, long for heaven, where we shall cease from all our labours, Rev. 14. 1●.  
Now if we observe this commandment, we may take notice of a promise annexed or implied at least; Adam must sweat, but thereby he shall have bread to eat. So that we may thence in general   

2 OBSERVE, There is profit in all the duties which God enjoins us.  
Observe 2 NOt only honour to God, Mat. 5.16. (though to speak properly, God is not profited by our services, Job 35.7.) and good to men, Job 35.8. But specially to ourselves, Deut. 6.24. and 10.13. who have by our labours sufficiency, and in exercising ourselves in other duties, our fruit in holiness, and the end everlasting life, Rom. 6.22. yea, even in giving and exercising duties of mercy, there is profit as well to ourselves as to others, Isaiah 32.8. Proverbs 11.24, 25. Reasons,  
1. God who is in himself all-sufficient, and perfectly blessed, neither needs, nor can be profited by any creature.  
2. Neither is it for his honour, that his service should be unprofitable, as wicked men unjustly slander him, Job 21.15.  
3. Neither could his servants have otherwise any encouragement to go on in his service with cheerfulness, which God requires, Deut. 28.47. and delights in, 2 Cor. 9.7.  
First, it manifests the folly of wicked men joined with fearful impiety, who complain of God's government, Mat. 25.24. as hard and rigorous; esteem his laws, bands and coards, Psal. 2.3. and reject them with the Capernaits, Joh. 6.60. And in the mean time subject themselves to the yoke of Satan, who seeks their destruction, whose ways yield them no fruit but shame, Rom. 6.21. and profit them not at all, Job 33.27. as themselves will be forced to acknowledge, when it will be too late to help it.  
Secondly, make choice of God's Commandments with David, Psal. 119.30. and that,  
1. Upon good grounds, Psal. 119.96. and 128.  
2. And with a firm resolution to keep them, Psal. 119.106.  
1. As more easy, Mat. 11.30. to a renewed heart.  
2. More honourable, Prov. 12.26. both in respect of the Commander, and of the Commandment.  
3. And more profitable both at present and hereafter, Romans 6.22.  
4. And more full of peace and comfort, Psal. 119.165. The means to bring our hearts (which by nature cannot submit unto God's yoke, Rom. 8.7.) to make choice of, and cleave to his Commandments, are,  
1. To beg at God's hands both wisdom to understand his Law, Psal. 119.18. and a renewed heart to incline to it, for 36.  
2. To compare the ways of sin with the ways of righteousness, both in the present practice, and in the issue of both at last.  
Thirdly, let all that are godly serve the Lord in all duties commanded by him with cheerfulness; it should be joy to the just to do judgement, Prov. 21.15. God's Commandments should be sweeter to our taste then honey, Psal. 119.103. our delights, ver. 143. our joy, v. 62. This cheerfulness our hearts may be wrought unto,  
1. By the love of God which makes all services easy, Gen 29.20.  
2. And of the Law itself for the purity of it, Psal. 119.140. the righteousness and faithfulness of it, v. 138. the wonderful perfection and admirable effects of it. Psal. 19.7, 8.  
3. For the reward set before us hereafter, and peace which our obedience to the Law brings at present; See Psal. 73.24. and 119.165. This cheerfulness of spirit is necessary,  
1. To sweeten, and make us despise those encumbrances which we meet in our ways.  
2. To encourage others.  
3. To bring honour to God.  
But it is observable, that in this Commandment though the labour enjoined be hard and painful, yet it shall not want effect: though it be purchased with the sweat of his brows, yet his labour shall produce him bread to sustain his life. Whence   

3. OBSERVE. Whatsoever we undertake in obedience to God's Commandment, shall not want effect.  
Observe 3 PRov. 14.23. He that soweth plentifully shall reap plentifully, 2 Cor. 9.6. which is not only true in respect of the future reward promised, 1 Cor. 15.58. but besides in respect of men's present labours, that they shall not want success, unless God be pleased to deny his blessing, to humble men for their sins, as Hag. 1.6. otherwise the promise holds, and is made good to all that in their labours serve God in sincerity, Ps. 128. 2. Isa. 65.23. Unless God see it fit sometimes to with hold his blessing on them for some greater good to us, or honour to himself. Reasons,  
1. That God is able to give success, and by his blessing to prosper men's endeavours, no man can deny.  
2. That it concerns him in point of honour to prosper that which he commands, is as clear as theformer.  
3. It is needful to be so, lest other wise men should be discouraged in his service, if they should labour therein without bringing any thing to effect.  
Let it encourage all men in the services which God Commands, wherein they are sure not to labour in vain, but either to effect what they undertake,  
2. Or to attain something that shall be better for them.  
3. And to have the reward of their endeavours from God, Isa. 49.5. so they undertake things,  
1. In obedience to God's Command.  
2. To a right end, for his glory, and the good of others.  
3. And depend upon God's blessing, and not on their ownlabours for success.  
After the injunction of painful labour, follows the duration of it, for term of his life, containing withal the sentence of God, concerning man's dissolution by death, with the equity thereof. In this sentence, take notice  
1. Of the moderation thereof, in respect of the curse threatened.  
2. Of the mitigation thereof.  
1. In the time, Adam shall die, though not that day.  
2. In the kind of death, it shall be temporal, but not eternal, though both were included in the Sanction. Whence   

4 OBSERVE, God's Sanctions are certain, as well of judgement as of mercy.  
Observe 4 NOt only unto the wicked, Gen. 4.12. Eccl. 8.12, 13. but unto the godly too, 2 Sam. 12.14, 18. but with this difference.  
1. That their judgements are only outward and temporary, whereas wicked men's judgements are spiritual and eternal.  
2. And those judgements are laid on them, not as a part of their debt for sin, which Christ hath satisfied to the full.  
3. And are sanctified to them, so that they work together to their good. Reason  
1. Both the threats of judgement, as well as the Promises of mercy are founded on the same grounds of God's Truth, and Immutability, and Power.  
2. And have the same scope, the honouring of God in the manifestation, as well of his justice as of his mercy, giving to every man according to his deeds: see Psal. 58.11. Isa. 59.18, 19  
1. Learn to tremble at God's judgements, Ps. 119.120. as well as to hope in his mercy: yea, even the godly, who though they are freed from the everlasting curse, by the death of Christ, yet are liable to such chastisements, Psal. 89.31, 32. as may make their hearts ache, Psal. 143.4.  
2. Let it appall the hearts of all wicked men, that notwithstanding all Gods threaten, go on desperately in their sins, Deut. 29.19. who as they dishonour God in the highest degree, either denying his Power, Holiness and Providence, Psal. 94.7. and his truth, or imagining him to be like unto themselves, Psal. 50.21. so they bring upon themselves the wrath of God to the uttermost, to their everlasting destruction, Deut. 29.20. Psal. 50.21.  
If we consider this sentence of God's decreeing man's dissolution, and the turning of his body into dust; in particular we may   

5. OBSERVE, Though God hath freed his children from eternal death, yet he hath left them, as well as others, under the sentence of temporal death.  
Observe 5 DEath by sin passed upon all men, Rom. 5.12. Heb. 9.27. from which though Henoch was exempted, Heb. 11.5. and Elijah, 2 Kings 2.11. as shall be such as are found living, when Christ shall come to judgement, 1 Cor. 15.51. 1 Thes. 4.17. yet upon the rest, as well godly as wicked, this sentence takes hold, as all experience shows. Reason  
1. That by it they might be put in mind of sin that brought death upon them, Rom. 5.12.  
2. They have no harm by death, which is at present but a sleep, wherein they rest from their labours, Isa. 57.2. and which severs them not from Christ, 1 Thes. 4.14. through whom it is sanctified to them, see 1 Cor. 15.55. and is made an entrance into life, Rev. 14.13. and hurts not the body, which shall be raised up in glory, 1 Corinth. 15.42, 43.  
Prepare for it, as being 1. Most certain, Eccl 9.5.  
2. And yet uncertain in the time and means of it, Luke 12.20.  
3. And whereof men are naturally regardless, being bewitched by the world, Psal. 49.11.  
4. And yet being of all other things that which most nearly concerns us. To this end,  
1. Make sure of Christ; whom if we have, to die is gain, Philip. 1.21.  
2. Be always doing good, see Luke 12.40, 42, 43. knowing there is no work nor device in the grave, whither we go, Eccl. 9.10.  
3. Stand lose from the world, that it may not trouble us to go out of the world.  
4. Let us have our conversation in heaven, Phil. 3.20. and lay up our treasure there, Mat. 6.20. whither by death we are translated.  
The Lord contents not himself to mind Adam, that he was taken out of the dust; but tells him that he is dust, and shall be resolved into dust. Whence   

6 OBSERVE, men's bodies are baste every way; both in their original, in their present condition, and in their dissolution.  
Observe. 6 IN their Original, of the dust, Eccl. 3.20. earthly, of the earth, 1 Cor. 5.47. in their present condition, no better than dust, Psal. 103.14. Eccl. 12.7. their food, out of the earth. Psal. 104.14. their clothing no better, and their dwelling houses of clay, Job 4.19. In their dissolution, turned into dust, Psal. 104.29. where one may say to corruption, thou art my father; to the worm, thou art my mother and my sister, Job 17.14. Reason,  
1. To humble us, Gen. 18.27.  
2. To magnify God's mercy, in abasing himself to look on such vile wretches, see Psal. 113.6, 7, 8. to give his Son for them, to advance dust and ashes to such a glorious condition, as the Apostle describes, Cor. 15.42, 43, 49.  
3. To move us to long for heaven, see 2 Cor. 5.1, 2.  
First, It reproves all that glory in Beauty, or Ability, or bestow all their care and labour in making provisions for the body, by costly clothing, delicate feeding, sumptuous building; and in the mean time leave the soul empty and naked, discovering therein  
1. Their earthly minds, Phil. 3.19.  
2. And gross folly, Psal. 49.13.  
3. Joined with some impiety, in glorying in that wherein God especially labours to abase them.  
Secondly, let it move us to cease from our cares, of providing for these earthly tabernacles, and to bestow our labours for the supplying and adorning of the soul, As  
1. More immediately given by God.  
2. Carrying the most lively character of his Image.  
3. More capable in itself of true beauty.  
4. Yet most deformed by sin.  
5. Consequently requing most care and labour, to repair and restore it unto that condition, in which it was created. To which purpose, endeavour to enrich that with knowledge, Psal. 1.9. adorn it with humility, 1 Pet. 3.4. establish it in faith, Heb. 13.9.  
Now in that God, who threatened death to our first Parents, in the day wherein they should eat of the forbidden fruit, yet suspends the execution thereof till a longer time; though the weakness and infirmities of nature, which before their fall they were not subject unto, seized on them at present: we may from thence   

7 OBSERVE, The disposing of man's life is in God's hand.  
Observe 7 WHich God challengeth to himself, Deut 32.39. David acknowledgeth, Psal. 3.15. Daniel testifies to Belshazzar, Dan. 5.23. and is clearly manifested by all experience, Psal. 104.29. so that it is not in the power of men to cut it off at their pleasure, 1 Kings 19 Dan. 3.27. and 6.22. though God use them to that end sometimes, as his executioners, Psal. 17.13, 14. Reason,  
1. He gives it, Psal. 104.30. Job 33.4. no reason then that any creature should make his gift void.  
2. And he can preserve it, see Isa. 54.16.  
3. To have power of life and death, belongs to the highest Authority, which is founded in God alone, see John 19.10, 11. that all men might fear before him.  
First, let it arm us against the threats and violence of wicked men, who  
1. Cannot shorten our life one day, see Luke 13.32.  
2. Nor till we have served our time, Acts 13.36. and finished our course, 2 Tim. 4.7.  
3. And then shall but make us the sooner possessors of our reward.  
Secondly, depend upon God for our lives.  
1. Seek them at God's hand with Hezekiah, Isa. 38 3. with David, Psal. 102.24. and Jonah, and depend not on means with Asa, 2 Chron. 16.11, 12.  
2. Bless him for them, Isa. 38.20.  
3. And serve him with them, living to him, and not to ourselves, 2 Cor. 5.15.  
The decree of God for man's dissolution is clearly expressed; the time when this shall be, God keeps in his own breast, that is not expressed at all. Whence   

8 OBSERVE, Though death be certain to all men, yet the time of death is uncertain.  
Observe 8 NOt in respect of God, who numbers every man's days out unto us, Luk 12 19 as appears, not only by extraordinary judgements, that fell upon Dathan, Uzzah, Ananias, etc. but in the ordinary course of Providence. Reason  
1. That men might not be hardened in sin, as usually they are when judgement is deferred, Eccl. 8.11. but walk in fear, as being not assured of life for one moment of an hour.  
2. To be assured of the term of life would not profit us any way, either to prevent death, which is certainly determined, or to further repentance, which that blasphemous thief upon the Cross found no place for, though he saw death before him, Luke 23.39. It is true, notwithstanding, that God extraordinarily may reveal unto men beforehand, the time of their death or removal from hence, as in Aaron's and Moses case, Numb. 20.26. Deut. 32.49. and Elijahs, 2 Kings. 2.3, 5. and Hezekiahs, 2 Kings 20.6. but that is not usual.  
Let it move all to stand lose from the world, in which they have no assurance to continue one moment, to have our lamps always burning with the five wise Virgins, Mat. 25.7. to make sure of Christ and Heaven, to be always well-doing, that our Master may find us so, whensoever he comes, Mat. 24.46, 47. for fear of the danger threatened, ver. 50, 51.  
But it is worth our observing, that God together with the sentence, which he pronounceth against man withal, manifests the equity of it, that he doth man no wrong, since he leaves him in no worse condition than he was at first, resolving him into dust that was but dust. Whence   

9 OBSERVE, The judgements of God are just and equal, all of them in all things.  
Observe 9 AS Moses professeth, Deut. 32.4. and Job acknowledgeth, Job 1.21. and 2.10. and David, Psal. 119.75, 128. though many times we see not how, see Jer. 12.1. which notwithstanding, God reveals unto his servants, as he did to Abraham in the destruction of Sodom, Gen. 18.32. Reason  
1. He cannot wrong his own creatures, no more than the Potter can the clay, nay, much less.  
2. His Nature will not suffer him to do otherwise; he that is God must necessarily do good, Psal. 119.68. out of the Lords mouth proceeds not good and evil? Lam. 3.38.  
3. Nor the respect to his own honour, magnified as well in his justice, Psal. 64.8, 9 as in his mercy and truth.  
4. It would otherwise discourage his own servants, see Mat. 25.24, 25. as the opinion of Gods favouring of the wicked, and afflicting his own servants, had almost discouraged David, Psal. 73.13, 14.  
Let it cease our murmur against God's administrations, towards ourselves or others, to which our corrupt nature easily inclines, Psal. 73.3. against which the Psalmist gives a special Caveat, Psal. 37.1. and justifies God in all his ways in which he is righteous, Psal. 145.17. To this purpose  
1. Let us lay that before us, as a principle unquestionable, with the Prophet, Jer. 12.1.  
2. That we may see, and so bear witness to that justice of God,  
1. Consider, that God may charge the best of his servants with folly, see Psal. 130.3. and 143.2.  
2. To satisfy us concerning the seeming prosperity of the wicked: Consider  
1. What they enjoy, 1. Only outward things, neither grace nor glory, which are the godlies portion, Psal. 84.11.  
2. And those unto their own hurt, Eccl. 5.13. so that a little that a righteous man hath, is better than the riches of many wicked, Psal. 37.16.  
3. That also oftentimes to their destruction at the last, Prov. 1.32. for which purpose God advanceth them, Psal. 73.18. whereas good men's afflictions turn to their good, Psal. 119.67, 71.  
4. Judge nothing of men's condition, till we see the end, Psal. 37.37.    

VERSE 20.  
ANd Adam called his wife's name Eve] Chavah in the Original, that is, living. Imposing of names is a token of authority, as we have observed in Adam's giving names to the creatures; but in this name given to his wife, he seems besides to manifest his faith in the Promise of the Messiah, by which he was delivered from death, and in whom he and his posterity should live for ever. Thus God notwithstanding the heavy curse denounced against Adam for his rebellion, yet leaves him a promise to support him, and gives him an heart to embrace and stay himself upon it. Whence  

1 OBSERVE, God leaves not his children without means to support them in their worst condition.  
Observe. 1 IN dangers threatened and feared, as in jacob's case, Gen. 32.5, 11.28. in afflictions felt, as, Psal. 119.50, 52, 92, 93. Job 19.25. in temptations, 2 Cor. 12.7, 8, 9 Luke 22.31, 32. in spiritual agonies, as in our Saviour's case, Luke 22.43. and when men are upon the point of despire, Psal. 73.10, 11. Reason  
First, all things are managed by God, who 

1. Is in his nature full of compassion, Psal. 113.8, 13.  
2. Hath a peculiar interest in his children, Is. 43.1, 2. and 63.16. compared with ver. 9  
3. And is much honoured by his faithfulness, in remembering his Covenant made with them, Psal. 106.45. and in Perfecting his strength in their weakness, 2 Cor. 12.9.  
4. And his aim is not to destroy his servants, Hos. 11.8, 9 but to purge them, Isa. 27.9. and to cause them to walk more warily in their way, see Psal. 119.67.    
A singular comfort to the godly, Psal. 23.4. and 73.23. and that of which they stand in great need.  
1. As being to encounter with many enemies, Psal. 119.157. and potent, not only men, Psal. 22.13. and 59.13. but Satan himself, Eph. 6.12.  
2. Being themselves weak, Psal. 22.6. and 142.6. and apt to be discouraged, Psal. 75.13. But let this support our hearts, 

1. That God hath taken charge of us, and given Christ to be the Saviour of his body, Eph. 5.23. out of whose hand no man can pluck us, John 10.28, 29.  
2. Is found by experience to be near unto us, though we see him not, as David found, and comforts himself therewith, Psal. 119.150, 151. even a present help in time of trouble, Psal. 46.1. Let that consideration quiet our hearts, and encourage us to his service.    
But it is farther worth our observation, that the first step that Adam makes towards God, is the embracing of his Promise by faith. Whence we may   

2 OBSERVE, The grace which God especially works and preserves in his children's hearts, is faith.  
Observe. 2 JOhn 6.29. that is it which Christ prays for in Peter, that his faith may not fail, Luke 22.32. that is the scope of the Gospel, Rom. 1.16. and 16.26. and in which we are exhorted to stand fast, 1 Cor. 16.13. Acts 14.22. Reason  
1. It is of all other graces most generally necessary and useful, as by which we are united unto God by Christ, see Psal. 73.25, 28. and by which we live in Christ, Gal. 2.20.  
2. By which we are justified before God.  
3. Made his children, Gal. 3.28.  
4. By which our hearts are purified, Acts 15.9.  
5. By which we quench the fiery darts of Satan, Eph. 6.16.  
Secondly, By it we must glorify God, Rom. 4.20. setting to our seal that he is true, John 3.33.  
Thirdly, it is the mother of all Graces, Love, Humility, etc. see 2 Pet. 3.5.  
Fourthly, that which must season all our services, which are not accepted without it, Heb. 11.4, 6. especially our prayers, James 1.6. And  
Fifthly, supplies us with all our comforts, Rom. 5.23. Psal. 116.10. and encourageth us to all our duties, Psal. 119.166.  
Labour above all things to get and preserve faith,  
1. As most useful, as we have seen;  
2. Hardest to be obtained, as apprehending things incredible, and which natural reason must needs oppose.  
3. And that against which Satan above all bends all his strength. The means both to obtain and preserve it are, 

1. The gaining of the true knowledge of God out of his Word, Psal. 9.10. Rom. 10.17.  
2. The laying up in our hearts, and frequent meditation on God's Promises, with holy David, Psal. 119.11, 97. and 130.5.  
3. The careful observation of acts of Providence, answerable to the Promises, Psal. 77.10, 11, 12.  
4. Earnest prayer, Luke 17.5. for faith is only God's gift.    
We may yet further observe, in what manner Adam embraceth this Promise from God, and builds upon it, as upon a thing certain and real, in so much that he, as in remembrance of a mercy received, preserves the memorial of it in his wife's name. So that we may thence   

3 OBSERVE, God's Promises must be embraced by faith, as real performances.  
Observe. 3 THerefore we find, that in the believers bear't, they produce the same effect, as if they were already enjoyed: Joy, John 8.56. Psal. 16.9, 10. comfort, Psal. 119.49, 50. insulting over enemies, and despising dangers, Psal. 6.8. This indeed is the power of faith, that it is the substance of things hoped for, Heb. 11.1. that it apprehends things that are to come, as if they were in being; which it doth without error; as without error God calls the things that Are not, as if they Were, Rom. 4.17. Reason  
1. It may well be, seeing in God's Will, things have a Being, though they have not yet a Subsistence: for by him all things consist, Col. 1.17. and not only By him, but In him, Acts 17.28.  
2. And it is fit it should be so, that faith might have a firm foundation, as being given us by God, both that thereby we may glorify him, Rom. 4.20. setting to our seal that he is true, John 3.33. and Almighty, Rom. 4.21. and besides, may have in ourselves strong consolation, Heb. 6.18.  
Let us then so ground our faith upon God's Promises, as if we enjoyed that which we hope for, having our conversation in heaven. Phil. 3 20. rejoicing with joy unspeakable and full of glory, 1 Pet. 1.8. enduring the crosses and shame of the world, Heb. 12.2. and rejoicing in tribulations, Rom. 5.3.  
To testify his faith in God's Promise, and to keep fresh in memory that great mercy; Adam points at it in the name that he gives his wife, when he calls her Chavah, that is, living. Whence we may   

4 OBSERVE A godly man must be careful to preserve memorials of great mercies.  
Observe 4 TO this end God ordained the Sabbath, and divers other festivals, as likewise did the Church in imitation of him, Hester 9.20, 21, 27, 28. for the same end they gave names to the places where those mercies were performed, 1 Sam. 7.12. 2 Chron. 20.26. upon the same ground God appoints a pot of Mannah to be kept in the Tabernacle, to remember posterity of that miraculous feeding of their fathers with bread from heaven, Exod. 16.33. Reason  
1. It is the main end which God aims at in his works, to have them remembered, Psal. 111.4.  
2. And is of great use to us, Psal. 78.7.  
3. Who are apt of ourselves to forget them, Psal. 106.7.13.  
Let it move us to revive the memory of special mercies to ourselves; or the Church in general,  
1. By recording them.  
2. By meditating on them often.  
3. By relating of them to posterity, Psal. 78.96. as being of special use,  
1. To strengthen our faith. 2. To increase and inflame our hearts with God's love. 3. To quicken us to our duties. 4. To support us in temptations.  
Again, the remembrance of this mercy Adam preserves in the name that he gives his wise, and thereby teacheth us what use to make of the names we give. So that we may   

5 OBSERVE, It is fit in giving Names, to make choice of such as may give us withal something for our instraction.  
Observe 5 OF this God himself gives us a precedent, in changing abraham's and Sarahs' name, Gen. 17.5, 15. and jacob's, Gen. 32.28. in giving Solomon his name, 1 Chron. 22.9. and the name of Jesus to our Saviour, Mat. 1.21. which holy persions have followed, Gen. 21.3, 6. and 29.32. Reason  
1. We need all helps, to mind us either of God's mercies, and acts of his Providence, or of our own duties; which God himself implied, in causing his people to write the Commandments on the posts and gates of their houses, Deut. 11.20. and to make fringes to their garments, to put them in mind of them, Numb. 15.38, 39  
2. And there is no readier means, to mind us of such things than our names, which we have daily in our mouths and memories.    

VERSE 21.  
UNto Adam also and to his wife did the Lord make coats of skins, and clothed them.] How he made them, or of what skins, whether of any beasts, or whether he made the skins as well as the garments, seeing the Spirit of God hath not revealed, it is presumption, and vain curiosity to inquire. Only we may hence  

1 OBSERVE, The very  that we wear, are God's provision.  
Observe. 1 THerefore Jacob expects them from him, and acknowledgeth them to be his gift, Gen. 28.20. and our Saviour assures us, that God takes care to provide them, Mat. 6.30. It is true, that he brings in to us this, as well as other provisions, by means, as by the parent's care, 1 Sam. 2.19. or liberality of charitable men, Job 31.19, 20. or by the providence and industry of good husbands and housewives, Prov. 31.21, 22. but they are but the hands that reach out unto that which they take out of God's store Reason,  
1. Because the earth and fullness thereof are all his, Psalm 24.1. The beasts whose wool and skins are the materials of our garments; and the earth, that, of which we get our linen, as we do our bread.  
2. It is fit it should be so, that fetching all from him, we might return all to him again: whose care for us exceeds that of our own parents, as David acknowledgeth, Psal. 27.10.  
1. Serve him faithfully, that feeds us, and  us, and supplies us with all the comforts of our lives.  
2. Honour him with that which himself bestows. This we do,  
First, when we seek all at his hand, Phil. 4.6. casting our care on him, who careth for us, 1 Pet. 5.7.  

1. Who can, Numb. 11.23.  
2. And will supply us, Mat. 6.30.  
3. And that freely.   
Secondly, when we use our  for the ends, and within the bounds limited by God that gives them. For necessity not for pride; or for distinction of sexes, Deut. 22.5. or degrees, Luke 7.25. which whosoever exceed, see their judgement, Isa. 3.18, 24.  
Thirdly, praise him for all, Job 31.20. But we see, that though God provide our first Parents , yet they are of the poorest and basest materials, serving rather for necessity, to cover their shame, and defend them from the injury of the weather, then for ornament and bravery. Whence   

2. OBSERVE, Necessary provision is as much as we can look for at God's hand.  
Observe 2 AS much as we are warranted to ask even bread for the day, Mat. 6.11. food and clothing, which is all that Jacob craves, Gen. 28.20. or Agur, Prov. 30.8. wherewith we ought to content ourselves, 1 Tim. 6.8. and as much as is promised, Psal. 37.3, or as God gave his children in the Wilderness; See Deut. 29.5, 6. Reason,  
1. That is as much as we can use, Eccl. 5.11.  
2. And is best for us.  
1. For health of our bodies, Eccl. 5.12.  
2. To fit us for employments.  
3. And to keep the mind in a right frame, See Luke 21.34.  
4. And for supporting of community, which must necessarily be much hindered by excess in food and clothing.  
First, desire no more than necessaries, with Agur and Jacob, Seeing 

1. More than that would but encumber us.  
2. Might perhaps ensnare us.    
3. And must increase our account at last, and cannot be made use of for ourselves. This indeed will be our peace, when our desires are moderate, and limited by the bounds of such estates as God hath allotted us.  
Secondly, let no man be discontented at a mean condition, 

1. Which is more than he brought with him into the world, or shall carry with him out of the world.  
2. Or then he is worthy of by any desert of his own.  
3. And as much as God in his wisdom thinks fittest for us, who knows, and loves us better than we do ourselves.    
These skins wherewith God clad our first Parents must needs be stripped from the bodies of some beast or other, unless we conceive that God created them extraordinarily for that purpose; at least those garments that ordinarily men use, we know are borrowed from them. So that we may thence   

3. OBSERVE, Our  for the most part, are but borrowed from other Creatures.  
Observe. 3 THe fleece, the material of the cloth we make, is shorn from the sheep's back, Job 31.20. Prov. 27.26. our linen we draw out of the bowels of the earth; cotton wools we borrow from the trees; silks and velvets are but the webs of poor worms. Reason,  
1. To humble and keep our hearts low, when we consider that we have nothing but what we borrow, and that of our basest vassals.  
2. To move us to take care of the creature, without the hep whereof we must needs starve for hunger and cold.  
Who are they then that lift up their hearts in pride for the bravery of their clothing, which  
1. Is but the body of men's shame.  
2. Adorns but the outward man, which is least set by; See 1 Pet. 3.3, 4.  
3. Wherein the meanest of the creatures excel us, Mat. 6.29.  
4. Whereby we walk contrary to God, glorying in that which he hath ordained to humble us.    

VERSE 22.  
ANd the Lord God said] Not vocally, but mentally he considered.  
Behold the man is become as one of us] Ironically scoffing at Satan's vain promise, and man's as vain credulity; the falsehood and folly whereof were manifested by a quite contrary event.  
To know good and evil] Of good they knew less than they did before, and evil they knew experimentally to their own shame and sorrow.  
And now lest he put forth his hand and take also of the tree of life] An imperfect speech, intimating one special reason why God drove man out of Paradise, to prevent his further sin by profaning that holy Ordinance in eating of the Tree of Life, which he had now no right unto, having broken the Covenant whereof it was the seal; and which he was as likely by the policy of Satan to be drawn unto, as he had been before, to eat of the forbidden fruit.  
And live for ever] Which Satan might suggest, and man might as easily believe, as well knowing that this tree had that virtue, though it were now of no efficacy, by man's breach of the Covenant.   

VERSE 23.  
THerefore the Lord God sent him forth from the garden of Eden] The place of pleasure, and store-house of plenty: how he sent him out, whether by express command, or otherwise, it is not material.  
To till the ground from whence he was taken] An hard task, considering what curse God had laid upon the earth, and how unprovided he was of all necessaries for that employment: And yet no wrong to Adam, who was no heir to Paradise, being created out of it; as is evident by this expression, and is now put into no worse condition then that in which he was created.  
God, we see then, considers Adam's weakness, and therefore in mercy towards him, to prevent his falling into a second sin, shuts him out of that place where he might have allurements to draw him into it. Thus even his judgements are still tempered with mercy: but the Observation to be drawn out of the Consideration thereof in general, we have handled already more particularly; We may  

1 OBSERVE, God oftentimes withholds from us, or deprives us of many blessings for our good.  
Observe. 1 HEnce Agur desires that God would not heap wealth upon him, lest he should forget God, Prov. 30.9. The Psalmist found that prosperity made him secure; but when God his his face, it put him to his prayers, Psal. 30.6, 7, 8. hence he professeth that God had afflicted him in faithfulness, Psal. 119.75.  
1. To keep him in a right way, Ps. 119.67.  
2. To quicken him unto prayer, Ps. 116.4.  
3. To take off his mind from the world, See Ps. 73.25. that we might prise God and Christ, and heaven at an higher rate.  
4. Sometimes he doth it to make our faith and sincerity more evident to the world, as he dealt with Job.  
5. Perhaps to do us more good at the last, as he dealt with him.  
Let this consideration quiet our hearts in wants and losses, remembering that all things are ordered by God, who  
1. Is good, and doth good, Psal. 119.68.  
2. And turns all things to good to those that love him, Rom. 8.28.  
3. And knowing the frame of our hearts better than we ourselves, foresees that those things which he withholds, or takes from us, would corrupt us, though we ourselves discern it not at present.  
The Lord knew and considered that our Parents had already fallen into one soul sin, and therefore concludes upon good grounds, that they would be as ready to fall into a second, and gives unto us thence sufficient warrant to   

2. OBSERVE. When men have once broken out into one sin, they are in danger to fall into any other.  
Observe 2 NOt only wicked men who work all uncleanness with greediness, Eph. 4.19. and sell themselves to work wickedness, 1 King. 21.25. but even the godly, as appears in Lots falling from drunkenness into incest, Gen. 19.32. and David's adding of murder to adultery, 2 Sam. 11.4, 15, 17. Reason,  
1. Every man hath within him the root of every sin.  
2. And having once broken the bond of obedience, hath nothing to hold him in.  
3. And hath his heart weakened by the very act of sinning, as any part of the body is by a stripe or wound, that it hath received.  
4. And Satan having prevailed upon us in one assault, is thereby encouraged to attempt us with more violence afterwards, as we have seen in his tempting of Eve.  
Beware of giving the water passage though never so little: he that standing on an high place hath lost his footing, knows not where to stay himself. Blessed is the man that feareth always, Prov. 28.14. Let it move us, having been overtaken by infirmity, to repent speedily and seriously, to stand carefully upon our guards, and to pray fervently: Lest if we wax bold and secure, God in his justice leave us to ourselves, and we be overtaken, as St. Peter was, Luke 22.33, 3●  
Well, the Lord knowing Adam's weakness, to prevent his falling into a second sin, shut him out of Paradise, and thereby took away the occasion that might have been a means to draw him thereunto. Whence   

3. OBSERVE, God, as he always foresees, so oftentimes he prevents men's falling into sin.  
Observe. 3 SUrely, he that always knows the thoughts of men afar off, Psal. 139.2. and hath before him all the opportunities that may be presented unto them, to allure them unto sin, and all the purposes and policies of Satan that labours to ensnare them, must needs know what sins they will fall into, and therefore may be able to prevent them, which he doth often in his own children, as he withheld David from spilling of Nabals' blood, 1 Sam. 25.32, 33. and from killing Saul, 1 Sam. 24, 5. And many times in wicked men, for preventing of mischief to his own children, as Jeroboam from seizing upon the Prophet, 1 King. 13.4. the children of Israel's violence from Moses and Aaron, Numb. 16.42. Herod from destroying Christ, Mat. 2.12, 13.  
Let all the godly take special notice of this special act of God's providence in preventing their falling into divers sins, whereof they may find  
1. The roots in their own hearts.  
2. They feel the motions of divers inordinate lusts, the quenching whereof, that they break not out into open acts, must needs be acknowledged to be God's act, sometimes awakening our own consciences to prevent the farther growth and breaking out of lusts, that have taken fire, into an open flame, as in David's case, 1 Sam. 24.5. sometimes causing his spirit within us to fight against these lusts of the flesh, Gal. 5.17. otherwhiles giving us seasonable warnings out of his word, which kept in David from persisting in that discontented humour against the acts of God's providence, Psal. 73.17. which he acknowledgeth to be Gods holding of him by his right hand, verse 23. And lastly by removing occasions and taking away opportunities of producing sin into act.  
Now to prevent Adam's further sinning by eating of the Tree of Life, God casts him out of the garden of Eden, where the Tree of Life stood, that he might not have that allurement before him to tempt him, and to give him opportunity to commit that sin. Whence we may   

4 OBSERVE, The surest way to prevent man's falling into sin, is to be fare from the allurements that might entice him unto sin.  
Observe 4 THus Job makes a covenant with his eyes, not to look upon a maid, that he might not have occasion to think on her, Job 31.1. And Solomon adviseth us not to come near the door of a lewd woman's house, if we would avoid adultery, Prov. 5.8. not to look upon the wine in the cup, if we would avoid drunkenness, Proverbs 23 31. Reason,  
1. The proneness of our corrupt nature to evil, which like gunpowder takes fire by every spark.  
2. The aptness of outward objects to work upon sense, which quickly kindle affections, by which our judgement is corrupted, so that we are suddenly overtaken before we can arm ourselves to resist the temptation.  
Let us betimes remove from us all outward provocations to sin-alluring objects, wicked company, etc. as being conscious to ourselves of the weakness of our own hearts, and having no assurance to be assisted by God, if we cast ourselves upon needless dangers, as our Saviour answers Satan, Mat. 4.7. especially to be watchful over ourselves in those sins, to which nature or custom most inclines us.  
But it were needless to prevent a danger where, is no likelihood of falling into danger: wherefore we must needs acknowledge, that God in his wisdom foresaw a proneness in Adam to fall into that sin which he so carefully prevents: namely that Adam would be apt to take of that Tree of Life which now could not profit him at all. So that we hence upon good ground   

5. OBSERVE. Men are naturally apt to think themselves safe in the performance of outward acts of holy duties.  
Observe. 5 FOr God discovers a proneness in Adam, not only to eat of that Tree of Life; but withal to persuade himself, that by eating of it he should live for ever. Thus the Jews rest upon the outward act of fasting, Isa. 58.3, 4. and think themselves wronged, because that was not accepted; and conceive, that the very standing in God's house shall deliver them, Jer. 7.10. And the Pharisee pleads his fasting twice in the week, etc. for his justification, Luke 18.12. Reason,  
1. Carnal men embrace this common principle, that God will accept and reward those that serve him.  
2. And know no other service but the performance of the outward work, as being uttenly unacquainted with the inward operations of the spirit which they never felt in themselves.  
3. And find the outward act approved by men.  
4. Lastly, have their eyes blinded by Satan, lest by drawing near unto God in sincerity of heart they should escape out of his snare.  
1. It justly taxeth all that blind their own eyes to their destruction (without God's infinite mercy) by resting upon outward performances, like the Jews, Isa. 1.15. In praying, hearing, fasting, , receiving the Sacrament, as is manifest,  
First, when they undertake them without preparation, not stirring up themselves to take hold of God, Isa. 64.7.  
Secondly, by remaining without life, both in and after such performances.  
Thirdly, and think themselves wronged, if in such forms of godliness, they be not approved by God and men. Wherein 

1. They wrong God in conceiving him to be like themselves, Psal. 50.20. and in offering him the basest part only of his service, when their hearts are far from him, Esay 29.13. whereas God loveth truth in the inward parts, Psalm 51.6. and being a Spirit will be worshipped in Spirit and truth, John 4.24.  
2. And beguile themselves, deading their own hearts, and losing all their reward.    
2. Let it be our care to perform all our services with life and affection, to hear with fear and trembling, Esay 66.2. to pour out our souls in prayer, Psal. 62.8. to afflict them in fasting, Levit. 23.32. and to perform acts of obedience with joy and cheerfulness, Deut. 28.47. To which end let us have still before us, 

1. The Majesty,  
2. Holiness,  
3. Spiritual nature,  
4. All piercing eye of that God to whom we address ourselves,    
First, in our services.  
Secondly, our great obligation to him to whom we own more than ourselves, and therefore our best abilities to serve him withal.  
Thirdly, the weight of the duties themselves, which require our whole strength in the performance of them, that we may,  
1. Wash our hands in innocency, when we compass God's Altar, Psal. 26.6.  
2. Draw in and unite all our thoughts, when we go about those duties.  
3. Wait upon God for strength from above, Psal. 51.15. & 119.18.  
We see how careful God is to prevent Adam's eating of that Tree to which he had now no right at all, the Covenant being broken which it sealed. Whence   

6 OBSERVE, God cannot endure the defiling of his Ordinances by such as have no right to them.  
Observe 6 NOt his word, Psal. 50.16, 17. Lord's Supper, 1 Cor. 11.27. Baptism to other than Believers, Acts 8.36, 37, Mark 16.16. see what became of the guest that thrust in to the feast without a wedding garment, Mat. 22.12, 13. and how sharply God reproves the Priests for bringing uncircumcised persons into his Sanctuary, Ezek. 44.7. Reason,  
1. It is an high dishonour to God, who by wicked men's drawing near unto him, may seem to be their patron. Jer. 7.11.  
2. Holy things are thereby profaned, Mat. 7.6. and brought into contempt, 1 Sam. 2.17.  
3. It is a great means to harden wicked men's hearts, who enjoying these privileges which of right belong only unto the godly, flatter themselves with a vain conceit, that they are accepted and approved of God as well as his own children; an evil to which men's hearts are very prone, as hath been showed in the last point.  
First, how dare men then so boldly thrust in themselves without warrant into the use of God's Ordinances, in prayer, hearing, partaking of the Sacrament; being  
1. Ignorant of the nature of those duties, and consequently unable to perform them as they ought.  
2. Having no interest in the Covenant, as having never in their hearts consented to live unto God, & not unto themselves, to deny themselves and the world, which Christ requires of all his followers, Mat. 16.24.  
3. And manifesting by walking after their lusts, that they take themselves to be their own Lords, Psal. 12.4. Whereby they  
1. Beguile themselves, accounting themselves amongst God's children, interessed in all their privileges, to which they have no title.  
2. And beguile others, who living as they do, are apt likewise to think well of themselves, as well as they.  
3. Offend others, 1 Sam. 2.17.  
4. And increase their own judgement, 1 Cor. 11.29.  
Secondly, let us examine ourselves, not only in receiving the Sacrament (as we are directed, 1 Cor. 11.28.) but in prayer, and in other religious duties, what right we have to the use of them.  
1. What faith and dependence upon God, such as Saint Paul expresseth, 2 Tim. 1.12. grounded upon experimental knowledge.  
2. What conformity we find in our hearts to the mind and will of God, upon which David grounds his petition in prayer, Ps. 143.9, 10.  
3. What abasement of ourselves we find in our own hearts, with Job 42.6.  
3. What contempt of all things in comparison of Christ, with Paul, Phil. 3.8.  
No title in the world could be more firm than adam's was to the Garden of Eden, which God had planted of purpose for him, and into the possession whereof God had put him with his own hand. And yet we see for his rebellion, he is cast out of all that God had given him. Whence   

1 OBSERVE, There is no blessing so firmly assured unto us, whereof sin may not deprive us.  
Observe. 1 EVen Canaan itself, though confirmed by God's oath to Abraham and his seed, the unbelievers were deprived and kept out of by unbelief, Heb. 3.18. as their posterity were cast out of it even after they possessed it, as God had threatened, Leu. 26.33. Deut. 28.63. Thus was Elies' posterity cast out of the Priesthood, 1 Sam. 2.29, 30. and david's out of the Kingdom, though both assured by God's firmest promises, Psal. 89.35, 36. compared with ver. 39, 40. Reason,  
1. All promises are granted under the condition of obedience, sometimes expressed, as Psal. 89.30, 31, 32. and always understood.  
2 It were not for God's honour to prosper men, and continue his blessings to them in a course of rebellion, 1 Sam. 2.30. Psal. 94.20.  
3. Nor for man's good, who would abuse the blessings to his own destruction; See Ps. 73.6, 7. and harden the hearts of others by continuing in ways of rebellion, if they should prosper in them; See Ps. 73.10. Mal. 3.15.  
First, it reproves all that walk in rebellious courses, promising themselves impunity in their sinful ways, Deut. 29.19. and assurance of their estates at present, Psal. 49.11. wherein they highly dishonour God, as either not seeing, or at least not regarding their ways, Ps. 94.7. as if he were like unto themselves, Ps. 50.21.  
Secondly, And beguile themselves like fools, Ps. 49.13.  
1. Wanting many good things which their sins (Isa, 59.2.) keep from them, and forfeiting what they do enjoy, which God either deprives them of at present, or reserves unto them for their hurt, Eccl. 5.13. and shut out themselves from all hope of enjoying any good for time to come, as remaining under the wrath of God, which they shall have hereafter poured out upon them to the uttermost, & that to all eternity.  
2. Let us be wise and walk in fear always, Prov. 28.14. Considering how prone we are of ourselves to carnal security, not only the wicked, Prov. 14.16. but the godly also, Ps. 30.6. whence we are called upon to be watchful, Mark 13.37. Considering  
1. That all Promises are made under the condition of obedience, Leu. 26.3, 4. and Deut. 28.1, 2. Prov. 2.21.  
2. That outward blessings may be a snare unto us, Prov. 30.9. unless we use them warily.  
3. That even inward spiritual blessings, though they cannot be lost, yet may be much impaired, and the comfort of them not felt for a time, if we grieve the Spirit by any sin, as David found by experience, Psal. 51.8.11.  
Adam being cast out of Paradise is confined to labour in tilling the ground, whence he was taken, which in all probability was not far from, (perhaps) within the view of Paradise. A great change in his employment from keeping and dressing (which was rather a recreation then any painful labour) to Tilling, a tiresome toil, especially to him who wanted tools, beasts, servants and all helps for that work; and had besides Tilling of the ground, to provide himself some shelter to harbour himself from the weather, together with many necessaries for the support and comfort of his life. But it is observable, that when God sends Adam out of Paradise, he assigns him a place where to be, and an employment what to do. Whence   

2 OBSERVE, men's dwellings and employments are both assigned by God.  
Observe. 2 GOd divided the earth amongst the inhabitants thereof in the beginning, Deut. 21.21, 22. and 32. and not only gave it to them in general, Ps. 115.16. or assigned a Country to his own people in particular, Psal. 105.44. but allotted out every Tribe their portion in it, as appears by comparing, Gen. 49.13. with Josh. 19.11. which although he point not out now to us by lot, as he did then, yet he disposeth in the ordinary course of his providence, directing the subordinate means to act only what he had before determined. And for men's employments, the Apostle terms them Gods callings, 1 Cor. 7.17. Reason  
1. The earth is Gods, Ps. 24.1. to which by consequent no man can have any title but by assignation from him: And we are his, Ps. 100.3. and in him live and have our being, Act. 17.28 and consequently may more justly be assigned our employments by him, than a servant may be appointed his work by his Master, and besides it is God; that must both furnish him with abilities for his employment, and prosper his labours therein.  
2. It is fit it should be so, as in all other acts of providence, for avoiding confusion.  
Let us first content ourselves with our places and employments, as being assigned to us by God himself; who 

1. Hath power to dispose of us.  
2. And knows what is fittest for us.  
3. And orders all things so as may be most for our good, and his own glory.    
Secondly, and carry ourselves in our places so as we may be able to give up with joy our account to him that employs us, from whom we in our places doing his will, and having our success from his prospering hand, have ground to expect the reward of our faithfulness in discharge of our duty at the last day, See Eph. 6.6, 7, 8. Now although we are assigned and trained up to our employments by our Parents, or other governors; we must look on them only as God's instruments, executing only what he hath determined concerning us.  
The observation to be raised out of the consideration of the place where God disposeth of Adam when he sent him out of Paradise, and of the employment that he assigns him, that he should Till the ground, and by his labour provide himself means to maintain his life, have been noted, in ver. 19 But that which is pointed at here, that it was the ground whence he was taken, may give occasion to   

3 OBSERVE, God every where leaves remembrances, to mind us what and how base we are.  
Observe. 3 THe grass and flower of the field, withering and cut down every day. Isa. 40.6, 7. the eating of our garments by moths, James 5.2. Isa. 50.9. the Winter and Summer, darkness of the night, after the light of day, our eating, drinking and sleeping, etc. much more our infirmities and diseases, the messengers of death at hand. Reason. Nothing is more useful to us, then to number our days, that we may apply our hearts to wisdom, Psal. 90.12. and take them off from the world, Luke 12.19, 20. and yet nothing is less thought on, or laid to heart, see Psal. 49.11, 12.  
Let not us suffer ourselves to be beguiled and lulled asleep by the deceits of the world, having such a cloud of monitors, both within and without, to show us both how vile, and of how short continuance we are; but study both to walk humbly at present, and mind and prepare for our estate hereafter.    

VERSE 24.  
SO he drove out the man] Out of Paradise, driving out implies a removing, if not by force, yet at least in displeasure; which is mentioned the second time, that we might take the more notice of that judgement of God upon our first Parents, in casting them out of this pleasant Garden, which he had planted for them.  
And he placed at the East of the Garden of Eden] Which in all likelihood was the only way of entering into it; otherwise it had been in vain to stop up one passage, and to leave the rest open.  
Cherubims'] Angels the forms whereof, (resembling young men, having wings, to note their incorruptible nature and agility in service,) were by God's appointment Exod. 25.18. placed over the Mercy-Seat, and being well known by that name unto the Jews, Moses here, and other Authors of Holy Scripture, use to signify Angels.  
And a flaming sword] By this outward visible sign, deterring Adam and his posterity from attempting the entrance again into Paradise, which they saw they could not endeavour without running upon their own destruction.  
Turning every way] In what manner is not here expressed, and therefore not to be curiously enquired into; the Holy Ghost being pleased, only to intimate, that God so cast our first Parents out of Paradise, that there should be no possibility for them to return thither again for ever.  
To keep the way of the tree of life] The Seal of the Covenant of works; the condition whereof, man being now corrupted and weakened by his fall, being utterly disabled to perform, was for ever to be taken away. But by the infinite mercy of God, the way unto the celestial Paradise, (whereof this earthly was but a figure,) was opened by Christ by the Covenant of grace.  
The double expression of the driving of man out of Paradise, seems to imply, that God would have special notice taken of that judgement of his upon him. So that we may thence  

1 OBSERVE, God's judgements are not to be passed over slightly, but to be considered seriously, and observed and remembered carefully.  
Observe. 1 PSal. 64.9. they made a deep impression on David's heart, Psal. 119.120. and wicked men are taxed, that they observe them not, Psal. 10.5. Isa. 26.11. Reason  
1. They are a great deep, Psal. 36.6. and therefore not understood without careful observing and searching into them.  
2. They are instructions to us, Isa. 26.6.  

1. Discovering Gods righteousness, as Psal. 58.11. and 9.16.  
2. Appertaining unto us, Luke 13.3, 5. 1 Cor. 10.6, 7, 11.  
3. Who are all of us warned by such precedents, as being subject, not only to the same God, but besides, to the same Law of Righteousness, according to which God dispenseth to all men, Mercy or Judgement, according to their ways or works, without respect of persons.   
Let every one of us, 1. Search into God's judgements, comparing them with the rule, according to which they are acted, with the Prophet, Dan. 9.12, 13. and enquiring into the cause of them, Deut. 29.24, 25. that we may justify God in them, Psal. 119.137.  
2. Let us be careful to lay them up in our memories, as being performed, as all the rest of his eminent works are, for that end, Psal. 111.4.  
3. Be as careful to apply them to ourselves upon all occasions, Josh. 22.16, 17. till our hearts tremble at them, Psal. 119.126.  
But why did not God destroy Paradise, out of which he had now excluded man for ever so that it could now be of no farther use? Certainly, it could be for no other end, but that it might be a monument of God's bounty, to make him the more sensible of what he had lost by his rebellion. So that we may thence   

2 OBSERVE. God loves to leave monuments, both of his Mercies and Judgements, for the justifying of himself, and the convincing of men, of their unworthy carriage towards him.  
Observe. 2 THe pot of Mannah, Exod. 16.33. the brazen Serpent, till Hezekiah broke it in pieces, 2 Kings 18.4. the song made by Moses at God's Command, containing the sum of God's wonderful mercies to his people, and their manifold rebellions against him, Deut. 31.19, 21. Reasons  
1. The tender respect which He hath to his own glory.  
2. And man's proneness to forget God's administrations towards his people, Psal. 106.21.  
3. And the great use that might & aught to be made of both, Ps. 78.7, 8.  
Let us carefully keep by us records of both, as to justify God, and shame ourselves, so to bring our hearts to an holy dependence on him, Psal. 78.7. and a care to walk before him with reverence and fear all our days.  
But withal, the particle So, in the beginning of this verse, may not be passed over, as pointing us back to all that went before; the sin of Adam, the discovery of it, with the conviction of the offenders, the sentence pronounced against them, and the danger of their falling into a farther sin; circumstances all, manifesting the justice and equity of God, in casting man out of Paradise. Whence we may   

3. OBSERVE, In searching into God's judgements, our special care must be to observe the precedents and cause of them.  
Observe. 3 JUdg. 5.8. Deut. 29.24, 25. Thus God himself sets out the sins of Sodom, before he pronounces or executes his judgements on them; and that they may be the more clearly manifested, he oftentimes over-takes men in the very act of sin, as in the case of Corah, Dathan and Abiram, Numb. ●6. 31, 35. and the people's murmuring against Moses and Aaron, ver. 41.46, 49. Sometimes in the very judgement he points at the cause of it, in the Kind, Instrument, Time, Place, or some other circumstance, or more clearly by the mouth of his Ministers. Reason  
1. This makes most for his honour, in clearing his justice, which he especially aims at, see Psal. 58.11. Deut. 32.4.  
2. This is the only way to direct and instruct us, See Neh. 13.18.  
Now Adam, having so lately found by experience his own folly, in harkening to Satan's counsels, and having been called to account by God himself, and so sharply censured by him, and withal, having the Covenant of grace proposed unto him in Christ; one would conceive might be sufficiently served against any temptation of Satan, that might have drawn him on to a second sin. Yet we see God thinks fit to set before him this terror of the flaming sword, to deter him from attempting to eat of the tree of life. So that we may   

4 OBSERVE, The best of God's servants have need of the terrors of his judgements to restrain them from sin.  
Observe. 4 THe Psalmist professeth, that he made special use of them, Psal. 119.120. and Joshuah thinks it needful, to lay the consideration of God's jealousy and revenging hand before his people, even then when he finds their hearts most pliable, Josh. 24, 19, 20. Reason  
1. Because the best, having some remainders of flesh in them, need that bridle to hold in the inordinate motions thereof, seeing though the spirit be willing, yet the flesh is weak, Mat. 26.41. and rebellious. Rom 7.23.  
2. It is God's honour, as well to be feared for his judgements, as to be loved for his mercies.  
3. Because the dearest of God's servants, although they be delivered from the wrath to come, yet may smart by his rods, and by laying his judgements before their eyes, may be made more sensible of the benefit of Christ's sufferings, when they take notice of the fearfulness of those judgements, from which they are delivered thereby.  
Who are they that deny the use of that means, which God found so needful to our first Parents, annexed to his Law, as a bridle to restrain his people from rebellion, and which experience both taught godly men to be so useful to themselves? It is true, that love is a strong band to tie men to obedience, and might be sufficient if it were perfect; but seeing we know but in part, 1 Cor. 13.9. and consequently, can believe but in part, it must needs follow, that there must be the same defect in our love that we find in our faith and knowledge, upon which that is grounded, and consequently there needs some other help by the terror of judgement, to keep down the motions of the flesh, that the weakness of our love may not be hindered, in carrying us on with life and constancy, to the acting of those duties of service, that God requires at our hands.  
It is further to be observed, that the Lord thinks it fit to represent the terror of his wrath by some visible object: for if it might be doubted, whether the Cherubims that were placed at the entrance of Paradise were discernible by the eye; it must needs be granted, that the flaming sword which they held was visible. So that we may   

5 OBSERVE, It is a great help to be informed by sense, of those things that are to work effectually upon our hearts.  
Observe 5 NOt only the Jews, who lived as it were in the twilight, God was pleased to instruct by sense in sacrifices, washings, circumcision, etc. but even unto Christians he hath ordained Baptism and the Lords Supper, for the affecting of our hearts the more feelingly, with the sense of that precious mercy, the redemption of our souls, and washing and strengthening of them by the virtue of Christ's Death and Passion. Reason  
1. We are most easily, clearly and speedily moved by sensible objects, which have a strong influence upon the affections; and the Lord who knows our frame, Psal. 103.14. is pleased to condescend unto our weakness, to teach us by those means of which we are most capable, representing to earthly men heavenly things in an earthly manner, John 3.12.  
Let us make use of those means which the Lord hath left unto us for this end, not despising them, but abasing ourselves, and admiring Gods infinite goodness and patience, who is pleased to stoop so low, in compassion of our weakness.  
And long for heaven, wherein when our bodies are made spiritual, 1 Cor. 15.44. we shall behold God with these eyes, Job 19.27. and seeing him as he is, 1 John 3.2. shall be satisfied with his likeness, Psal. 17.15. filled with his love, and transported with the sight of his glory  
The Cherubims that held out this flaming sword, must needs be acknowledged to be Angels, as we have seen already, to strike the deeper impression of terror into Adam's heart, if they were visible, seeing we find their presence so terrible to the godly, Dan. 8.17. So that we may hence   

6. OBSERVE, The Angls themselves are ministering spirits for the good of the Saints.  
Observe 6 GOds Ministers, Psal. 104.4. sent at his Command, not only for Christ's service, Mat. 4.11. Luke 22.43. but his children's too, to keep them in their ways, Psal. 91.11. to destroy their enemies, 2 Kings 19.35. to instruct them, Dan. 8.16, 19 to chastise them for their sins, 2 Sam. 24.16. and to gather the Elect to judgement, and separate the wicked to be destroyed, Mat. 24.31. and 13.39, 41, 42. Reason  
1. They are Gods creatures, and therefore at his Command.  
2. And employed by him for the good of those that shall be companions with them in the same glory, to increase love amongst all the Elect, as being fellow-members of one body.  
1. See how dear God's children are unto him, who is contented to employ his own guard to do them service.  
2. Learn from them, nay, from Christ himself, John 13.14, 15. to stoop to the service of our brethren at God's Command, Gal. 5.13. even Kings themselves with David, who served his own generation, Act. 13.36.  
The sword which those Cherubims held turned every way, that which way soever the man should attempt the entrance into Paradise, it might meet with them, so that there was no possibility of escaping God's hand, the man should attempt the returning into Paradise, from which God had excluded him. Whence we may   

7. OBSERVE, There is no means to escape the hand of God's Justice, if men walk on in a course of rebellion against him.  
Observe 7 THere is no flying from God's Presence, Psal. 139.7. nor consequently from his revenging hand, Job 20.25.16.22.23. so that there is no peace nor safety to the wicked, Isa. 57.21. Reason  
1. God's Presence is every where, and as many creatures as are in heaven and earth, so many instruments he hath to execute his judgements, for all are his servants, Psal. 119.91. to fulfil his Word and Will, Psal. 148.6.  
2. Else God could not govern the word in righteousness, if men walking in rebellious courses, might find any means to escape his revenging hand.  
Let it move us to forbear all rebellious practices, as being assured therein to run upon inevitable destruction, and to lay hold of God's strength, that we may make peace with him, Isa. 27.3. whose vengeance we can neither avoid nor endure, ver. 4.     
FINIS.   

A Table of all the Observations, and Principal Points handled in this Book.  


CHAP. I. Verse 1.  
DIvine Truths sufficiently commend themselves, without the help of any ornaments of Art or Eloquence. Page 5  
We must first give our Assent unto the Truths of God, and search into the fuller understanding of them afterward. p. 6  
The World had a Beginning, nay, it began but a while ago. p. 7.  
Before the World was, God is. ibid.  
Creation is the work of a Mighty Power. p. 8  
The World was nothing till God gave it a Being. p. 9  
Heaven is more Excellent than the Earth. ibid.  
The Earth, and all the store of it, is the work of God's Hand, p. 10   

Verse 2.  
The best way to judge of things aright, is to look back and consider them in their first Original. pag. 12  
All Creatures, how Glorious and Beautiful soever they appear at present, were Base and Deformed in their original. ibid.  
The Earth was empty, till God furnished and stored it. p. 13  
Imperfections and Wants are no part of Gods Work. ibid.  
The forms and natures of all sorts of Creatures are the Works and Effects of God's Spirit. p. 14  
God Spirit is present every where, even in the midst of the greatest darkness. p. 15  
The way of Gods working is secret, etc. ib.  
All Creatures are Perfect by degrees. p. 16  
God is pleased to cherish the Meanest of all his Works. p. 17   

Verse 3.  
The general Good of the creature is God's First care. d. 18  
God needs no other Means to effect any thing, but his Own Word and Will. p. 19  
God loves to do all his Works in the light. p. 20  
Light is the Work of God Himself. p. 21  
God can, and often doth, bring Light out of Darkness. p. 22  
Gods Word and Deed are all one. p. 23  
The want of second means cannot hinder Gods Work. p. 24   

Verse 4.  
God takes a view of all his Works that he makes. p. 25  
God is a Sufficient Witness to Himself, p. 26  
All that God doth, is exceeding good and Perfect. p. 27  
Light is a good Creature. p. 28  
That and that only, is good which God Approves. p. 26  
Light and Darkness cannot subsist together. p. 30  
Light and Darkness take their turns, and succeed one another, in the Order that God hath appointed. ibid.   

Verse 5.  
All things must be called and distinguished by Names, as may be agreeable to their Natures, Page 32  
God takes Time and Leisure in bringing things to pass. p. 33   

Verse 6.  
The  Body of the Heavens is the work of God. page 35  
The Air in which we move and breath is God's creature. ibid.  
God so order all things, as they may best serve for Use. p. 37  
God can put Beauty and Excellency on the basest things. p. 38   

Verse 7.  
God performs all things according to that which he hath decreed. Page 39  
Where God doth provide the Means, yet it is he that must perform the work by them. p. 40  
The Clouds and Rain are God's Works, and are raised up only by his Power. p. 41   

Verse 8.  
The Glorious Frame of the Heavens was raised by the Word of God. p. 42  
Whatsoever God hath Settled, shall continue for ever, etc. ibid.   

Verse 9  
It is the Will of God that all Creatures shall departed from their own Private, for a Common good. p. 44  
All Creatures in the world obey the voice of God. p. 45  
It is only Gods Powerful Restraint of the Seas and Waters, that makes the Earth habitable for Man and Beast. p. 46  
The huge and  Seas are the Creatures of God, etc. ibid.   

Verse 10.  
The goodness of every Creature of God ought to considered in Particular. p. 48   

Verse 12.  
God will have nothing barren and anprofitable. Page 50  
The Herbs and Plants of the Earth are God's Creatures. p. 52  
The substance of all Trees and plants is from the Earth. ibid.  
God can draw Life out of Death itself. p. 53  
God provides for all his Creatures, that they may not wholly perish. ibid.  
Fruits ought to Resemble the Nature of the Stock of which they come. p. 54   

Verse 14.  
The Sun, Moon, and Stars are no gods, but creatures. p. 57  
When God hath prepared Means, he doth ordinarily perform all things by Means. p. 58  
The Places, and Uses of all Creatures, are assigned unto them by God himself. ib.  
All sorts of Creatures are ordained by God for Use and Service. p. 60  
Distinction between the Day and the Night, is an Ordinance established by God. ib.  
It is not unlawful by the Stars and Planets, to guess at some Events that follow. p. 61  
All the Affairs of Men are ordered and directed by God himself. p. 62   

Verse 15.  
The Excellencies of the Creatures are not of themselves, but are bestowed on them by Him that made them. p. 63  
Where God provides Ordinary Means, he takes away those which are Extraordinary. p. 64  
The Light which God bestows upon the Creature, he gives for the use of others, as well as for those that Receive it. p. 65  
No distance can hinder us of the effects of God's care and providence over us for good. p. 66  
Although God be pleased to make use of Means; yet he binds not himself to work all by means. p. 67   

Verse 16.  
We may take notice of any Eminency of the Creature, to lead us to the Admiration of the Supereminent Perfection of the Creator. p. 69  
God useth to proportion the Abilities of his Creatures. ibid.  
Men must make use of Light to direct them in their Employments. p. 70  
Though all the Creatures be not furnished alike, yet none of them wants that which is competent for their use. p. 71  
All Creatures are Perfect in their Kind's. p. 72  
Those of weak Abilities, may be useful for some kind of Employment, p. 73  
God takes care for the Government of the Night as well as the Day. ibid.   

Verse 20.  
God's Works are carried on towards Perfection. p. 76  
God leaves nothing Empty that he hath made. p. 77  
God works all things, but of all things. p. 78  
God disposeth all Creatures in such places as are most agreeable to them. p. 79  
Breath and Life are the gifts of God. ibid.  
The variety of God's Works are Infinite. p. 80  
The Motion and Being of every Creature is ordered by the Will and Decree of God. p. 81   

Verse 21.  
The Eminency of any Creature ought to be observed, etc. p. 82  
Many other Creatures go beyond Man in outward things. p. 83  
God furnisheth every Creature with Parts and Abilities. ibid.  
God can out of the same Mass draw out infinite variety of several shapes and natures. p. 84  
God Respects the Meanest of the Works that he hath made. ibid.  
The meanest of the Creatures that God hath made, are good. p. 85   

Verse 22.  
Fruitfulness is a gift bestowed only by God himself. p. 86  
Fruitfulness in the Creatures is a special Blessing of God. p. 87  
The Blessing of Propagation is from God alone. p. 88  
Nothing so  or Wide, but God can Furnish or Fill at his Pleasure. ibid.   

Verse 24.  
Man and Beasts are of near Alliance. p. 90  
Beasts are wholly of the Earth. p. 91  
All the Beasts on Earth are God's store. p. 92   

Verse 25.  
God brings to effect whatsoever he wills. p. 92   

Verse 26.  
Man is a singular and extraordinary Piece of work. p. 96  
God provides beforehand, all things for man's supply. p. 98  
God is pleased to express himself unto us, after the manner of men. ibid.  
Eminent Works of God, require of Men especial observation of them. p. 99  
Works of Moment and Importance ought to be undertaken with Advice and Counsel. p. 100  
God in all his ways and works, is guided by no Counsel but his Own. ibid.  
Man hath no Maker but God Alone. p. 101  
Man, in his first Creation, was made by God after his Own Image. ibid.  
God's Image in Man is his greatest Glory. p. 103  
God hath Advanced man to have Dominion and Lordship over all his Works. p. 104  
Man's Dominion over the Creatures, is no right belonging to him, etc. p. 105  
God gives Bountifully. p. 106  
Gods blessings upon his Children ought to be remembered in Particular. p. 107   

Verse 27.  
God's Purposes, and Promises, are all Yea, and Amen. p. 109  
Gods Special Favours ought to be often Remembered. ibid.  
The Distinction of the Sexes of Man and Woman, is ordained by God Himself. p. 110   

Verse 28.  
It is by God's blessing that Man must be sustained and upheld. p. 110  
God will have men to take notice of the Blessings that he bostowes upon them. p. 111  
God can easily bring Multitudes out of One. p. 112  
All men and Nations are of one Blood, and have but one Father. ibid.  
Man's Replenishing the Earth, is by Special Command from God. p. 113  
Those that have Possessions in the Earth, may so manure them, that they may be useful and fraitful. p. 114  
All the Creatures of the Earth are the Servants of Man. ibid.   

Verse 29.  
God created Man without Means. p. 117  
That God that hath given us life, will give Means to preserve our life. p. 118  
Gods goodness in supplying us with necessary provision, requires special observation. p. 119  
Men that have the greatest Possessions in the world, must receive their Allowance from God's Hand. ibid.  
Man's Food is the gift of God. p. 120  
All the provision that God hath allowed Man for his Food, is drawn out of the Earth. p. 122  
God doth strangely counterbalance our Honours, in all his dispensations unto us. p. 123  
Plain and Ordinary Fare may and aught to content the best amongst men. ibid.  
God's Allowance of Food to Man, is of great variety. p. 125  
God gives us not our Provisions at once, but by a continual Supply. ibid.  
It is only by God's Decree and Blessing upon the Creatures, that they have strength to nourish us. p. 126   

Verse 30.  
God allows Sufficient Provision for the Creatures that he hath made. p. 127  
Men and Beasts are allowed by God the same Provisions of Food, etc. p. 128   

Verse 31.  
The whole Frame of the Works which God made in the Creation of the World, is perfectly good. p. 129    

CHAP. TWO  

Verse 1.  
IT must be our Care to observe, how God Disposeth and Ordereth that which he hath wrought. Page 3  
The Creatures that God hath made, are to be looked on as an Army arrayed in an excellent and well composed Order. ibid.  
God perfecteth every work that he takes in hand. p. 4   

Verse 2.  
God Commands nothing, but that which is Convenient. p. 6  
God makes his Laws Equal and Reasonable. ibid.  
God Creates no more; than what he made in the Beginning. p. 7  
God ceaseth not from his Works of Providence, &c, p. 8   

Verse 3.  
The Worship of God ought to be Man's first and chief care. p. 13  
God makes great account of the Sanctifying of his Sabbaths. p. 14  
The Sabbath Day is a day of Blessings. ibid.  
The Sabbath is a Day of Rest, set apart to an Holy Use. ibid.  
The Law given by God to observe the Sabbath Day, is Perpetual. p. 18  
Meditation in God's Works, is a Christians chief Exercise. p. 19   

Verse 4.  
He that gives things their Being, may Order them as he will. p. 21  
When we mention the Being of the Creatures, we ought to Remember Him that made them. ibid.   

Verse 5.  
Every Herb and Plant is God's Creature. p. 22  
The Mercies of God must be taken Notice of. ibid.  
That which is brought to pass without ordinary Means, must needs be wrought by the Power of God. ibid.  
There can be no Rain on the Earth, unless God send it, p. 23  
It is by Rain from Heaven, that all the Herbs and Plants on the Earth do grow. ibid.  
God makes use of Man's Labour to cherish the Fruits of the Earth. p. 24  
The Fruitfulness of the Earth comes only by God's Blessing. p. 25   

Verse 6.  
God wants no Means to effect whatsoever he will. p. 26.  
God can bring things to pass without any Means at all. ibid.  
God's power is never clearly discovered, till all Means be removed. p. 27  
Every Creatures ought to be useful unto that from whence it is produced. ibid.   

Verse 7.  
The Substance of Man's Body is exceeding Base and Vile. p. 28  
God hath framed Man's Body into aa excellent piece of work. p. 29  
The Soul of Man comes Immediately from God himself. p. 30  
The Life of Man consisting in the union of the Soul with the Body, hath a very weak foundation. ibid.  
The Life of Man is only by his Soul. pag. 31  
None worthy the Name of a Living Soul, but he that lives by a Reasonable Soul. p. 32   

Verse 8.  
The Fruitfulness of one part of the Earth above another, is from God Alone. p. 34  
Man can have no more title to any part of the Earth then God allows him. page 35  
God bestows upon men his Best and Chiefest Blessings. p. 36   

Verse 9  
God takes Special Notice of all things that he bestows upon us. p. 39  
Every Plant on the Earth grows where God Appoints it. p. 40  
Gods Bounty abounds unto men. ibid.  
It is usual with God to mix delights and pleasure, with usefulness and profit in all his blessings. p. 41  
The best amongst men have need of Outward Means, to put them in mind of their Duties. p. 42  
Spiritual and Religious Duties ought to be remembered in our Employments in the things of this Life. p. 43  
Gods Commandments ought to be still before the face of his Children. p. 44  
God teacheth his Children by things of Ordinary and Common use. ibid.  
God engageth himself by his Word to do us good. p. 45  
The continuance of Present, and hope of future Life are assured by God's Providence. p. 46  
All Gods Promises must be understood under the Condition of the performance of our Obedience. p. 47  
Good and Evil are bounded and limited only by the Will of God. ibid.   

Verse 10.  
God's Blessings are every way Complete and Perfect. Page 49  
Springs and Rivers of Waters are not the least of God's Mercies. ibid.   

Verse 11.  
Gold is a Creature of great Price with Men. p. 50  
God is none of the Creatures in which our Happiness consists, p. 53   

Verse 15.  
Every Son of Adam is bound to some Employment or other in a particular Calling, p. 55  
men's Callings and Employments are by Gods Own Appointment. p. 57  
Duty, and not Gain, should be the Ground of the undertaking of all our particular Callings. p. 58  
Man's Labour at last redounds unto himself. p. 60  
Man's Employment ought to be in those places where it is most needed. ibid.  
The Labour of man makes nothing at all, but only by his Husbandry, etc. p. 61   

Verse 16.  
Experience of God's goodness, is the best Means to encourage us to cheerful obedience unto Gods Will. p. 64  
Man's Labour about the things of this life gives him good title unto that which he enjoys. p. 65  
All Man's labour is for his own good. ibid.  
The best way to quiet our hearts in what we want, is to set before our eyes what we do enjoy. p. 66  
The Provisions which God allows us for this Life, are of wonderful variety. p. 67  
Whatsoever God-bestowes upon us, he bestows Freely and Fully. p. 68  
The most Righteous amongst the Sons of Men must live under a Law. p. 70  
The Will of God is that which Man is to take for his Rule. Page 71  
God is pleased to give a Law to furnish us with all needful Means to further us in the performance of our Duties. pag. 72  
The Matters in which God delights to try our Obedience, are in themselves of no great importance. p. 73  
Our Abundance and Delights must be used within the Limits of Obedience. ibid.  
Disobedience is a fearful Sin in God's Account, p. 74  
The Terrors of the Law are Useful to the best amongst the sons of Men, p. 75  
Death and Destruction are in God's Hand, ibid.  
All kinds of Evils and Miseries are the Wages of Sin, p. 76  
Gods Judgements are certain, as well as his Promises of Mercy. p. 77  
Vengeance and Judgement follow Sin at the heels. ibid.   

Verse 18.  
God knows all our Wants, and makes Provision to supply them. p. 80  
Gods Providence and abundant goodness never fails us, p. 81  
A Solitary life is an uncomfortable life, p. 82  
God takes Notice of our Wants, as a Faithful Helper, p. 83  
God makes nothing but for some necessary use, and to some profitable end, ibid.  
A Wife is not good, till it be not good to be without a Wife, p. 84  
It is God's Will that a man should be the better for his Wife, p. 85  
It is only God that must supply our Wants, p. 86  
Nothing moves God to Compassion, but his own bounty and goodness, ibid.  
A Wife is but an Helper to her husband. p. 87  
A Wife cannot be a good Wife, unless she be a Meet and a Fit Wife, p. 88   

Verse 19  
God's Mercies should be precious unto us. p. 90  
We must know the unserviceableness of other things, that we may Approve the profitableness of that which is truly good, p. 91  
God can dispose of the Creatures to be where he Appoints them, ibid.  
Man may lawfully use that power over the Creatures which God hath put into his hand, p. 92  
God is pleased to employ men in many things, which of right belong unto himself, ibid.   

Verse 20.  
No Creature can be applied to any other use, then that for which it was first created by God, p. 94  
Beasts are not comfortable companions for men. p. 95   

Verse 21.  
Sleep and quiet Rest are given by God himself. p. 97  
God is pleased to manifest his Works to men, ibid.  
God takes care for us even while we sleep, p. 98  
God delights to vary his ways in all his operations. ibid.  
God's Ways and Works are full of holy Instructions, p. 100  
The Wife must be neither her husband's Lord nor Vassal, ibid.  
A Wife should be a strong Helper to her Husband, p. 101  
God requires nothing of us that may hurt us, ibid.  
God takes nothing from us, but he takes care to recompense it to us, p. 102  
It is usual with God to leave with us lively Remembrances of his Mercies. ibid.   

Verse 22.  
God can change any thing into what Form he pleaseth, Page 104  
God is Exact in all the works that he undertakes, ibid.  
Women as well as men are Gods own workmanship. ibid.  
God hath allowed but one Wife to one man, p. 105  
Man hath nothing but what God bestows upon him. p. 106  
Every Child of God must desire to receive his Wife from God's hand, ibid.   

Verse 23.  
God's Blessings ought to be entertained by us with Thankfulness, p. 108  
We may know as much of God's Ways and Works as concerns us, for the quickening of us unto our Duties. p. 109  
It is Consent that makes the Marriage between Man and Wife, p. 110  
The best amongst men need to be minded of their Duty. p. 111   

Verse 24.  
Marriage of Man and Woman is an Ordinance of God, p. 113  
Married persons must be wholly and entirely one to another. p. 114  
Married persons are to adhere and cleave firmly one to another, ibid.   

Verse 25.  
Nakedness of man's Body was Glorious, till Sin made it shameful, p. 116  
Inordinate Motions to evil thoughts arise from the corruption of the heart within. ibid.    

CHAP. III.  

Satins End in his Tempting of God's people, Page 10  
Of the Means by which Satan endeavoured to move Eve, to question God's Love to Man. p. 12  
Satan's cunning Endeavours to win credit and a good opinion of himself, p. 14  
Satan's Practice to take away from the woman the terror of the Curse threatened by God. p. 16  
Satan's Practice to fasten man's heart to dependence upon the Creature, page 17  
A Consideration of Satan's great Art in managing this Temptation, p. 20   

Verse 1.  
It is the c●stome of Satan to attempt men before they be settled in a course of godliness, p. 27  
Satan contrives Mischief against such as never provoked him, p. 28  
No place can free us from Satan's Assaults, p. 29  
Satan is the Author of every sinful Motion, p. 30  
Satan makes choice of the fittest Instruments he can find for his own wicked Ends. p. 31  
Cunning and Subtle persons are dangerous Instruments to deceive, p. 22  
No Advantage can assure a Child of God from the Temptations of Satan, p. 33  
Our Weakness is Satan's Advantage, p. 35  
Solitariness is many times a Snare, p. 36  
Satan's main End, is Man's Destruction, ibid.  
Satan usually pretends the good of those, whom he intends to destroy.  
Satan and his Agents in tempting men to sin, are very wary in discovering their full intentions at first. p. 40  
Discretion and Wariness in men's Actions, aught to hinder the Effectual prosecution of that which they intent. p. 41  
The forgetting of God's Mercies is a great means to take off a man's heart from him. ibid.  
It is a dangerous Snare to a man to have his Eyes too much fixed upon his Wants. p. 42  
The Nature of Man is apt to be carried against all Restraint and Subjection. p. 43  
Ambiguous and Doubtful expressions are dangerous Snares. p. 44   

Verse 2.  
It is dangerous to lay open ourselves freely to persons unknown. p. 45  
It is dangerous to question Evident and Known Truths. p. 46  
Blasphemous Suggestions ought not to be heard, without indignation, p. 47  
When Gods Mercies are mentioned, we must remember his Name that bestows them. ibid.  
God's Mercies ought not to be represented in weak and cold Expressions. p. 48   

Verse 3.  
men's Speeches are Proportioned, according to the measure of the affections of the heart, p. 50  
When we remember any Law of God, we ought to set before us the Sanction annexed thereunto, p. 51  
When we lay the Law of God before us, we must fix our thoughts upon him that gives it. p. 52  
It is an hard matter to bring man's heart to submit unto any yoke of restraint. p. 53  
Whosoever will not be entangled to sin, must not come near them. p. 54  
The slighting of the Curse of the Law, makes way to the Transgression of the Law. p. 55   

Verse 4.  
A little yielding to Satan's Temptations, invites him to a stronger Assault, p. 56  
Those which seem modest in sin at the first, grow bold in it at the last. p. 57  
No Truth of God so clear and manifest, but Satan dare to contradict, ibid.  
Satan and his Agents never make use of God's Word, but for Mischief. p. 58   

Verse 5.  
Satan in his promises, gives men no ground to build upon. p. 59  
It is Satan's policy, to cast suspicions of evil ends, on that which he cannot blame, p. 61  
It is usual with Satan to charge men with those evils whereof himself is guilty, p. 62  
Discontent at our Present Condition is a Dangerous Temptation of Satan. pag. 63  
Blindness and Ignorance is a great Misery. p. 65  
It is great Injustice in any man, to hinder others for his own Advantage. p. 66  
It is false Liberality to withhold things that are of true Value, and to bestow that which is of little worth. p. 67  
Man's leaning to the Creature, must necessarily divide his heart from God. p 69  
Self-Love and Seeking is one of Satan's most dangerous Snares. p. 70  
Satan layeth his snares for men in those things wherein they take most Delight. p. 72  
Satan tempts us to sin in our Duties, p. 73  
The searching after the knowledge of unnecessary things is unprofitable, p. 74  
The promises of Satan are of such things as are either Evil, or Unprofitable, pag. 75  
The special End that Satan persuades wicked men to aim at, is, that they may be as Gods. p. 76  
It is Satan's Policy to draw men to depend upon the Creature, etc. p. 77  
Selfseeking, and Dependence on the Creature, are Evils that be inseparable. p. 78  
Satan's Preferments are Base slaveries. p. 79  
Hasty Resolutions are dangerous in the Issue. p. 80  
The nearer things are to be enjoyed, the more strongly the heart is affected towards them. ibid.   

Verse 6.  
Things usually appear unto us, as we stand affected towards them in our hearts, p. 83  
Sin proceeds not from the outward Object, but from the corruption of the heart within. p. 84  
It is dangerous for a man to fix his Senses upon enticing Objects. p. 85  
Men are more apt to give credit unto lies, then unto the Truth of God. pag. 86  
Men are easily drawn to believe, and hope any thing of that which they affect and desire. p. 87  
The Terrors of wrath to come cannot prevail against strong Affections to things that are present. p. 88  
Outward Sense is an ill and a dangerous guide. p. 89  
A man cannot naturally desire any thing, but under a show and appearance of Good. p. 90  
Man is an ill chooser of his own good. p. 91  
It is a gross Evil to choose what we like out of respect to ourselves in particular. p. 92  
Lust once conceived, will at last bring forth actual sin, 94  
It is not in the power of Satan to draw any man to sin, without his own consent, 95  
They that sin themselves, are seducers of others. p. 97  
One that is fallen into sin, is many times most dangerous to his nearest friends, p. 98  
It is the property of true Love, to communicate to others whatsoever itself embraceth for good. p. 99  
The strongest man is not able to stand against Satan, if God leave him to himself. ibid.   

Verse 7.  
Man can discern nothing, but what God is pleased to discover unto him. p. 102  
It is a great folly in man, not to foresee Evil before it be too late to help it p. 103  
Satan never discovers any thing unto us, but to do Mischief. ibid.  
Those which discover not beforehand the Evils, which the errors of their ways lead them into, yet they shall in the end feel the misery into which they bring them, p. 104  
Sin is able to make the most Excellent of all God's Creatures vile and shameful. p. 105  
Men are more apt to be affected with the outward evils that sin brings upon them, then with the sin that causeth them. p. 106  
Garments are but the Covers of our shame, p. 107  
Most of our necessities are brought upon us by Sin. p. 108  
When men are fallen off from God, their nature thereby corrupted, carries them strongly to seek help from the Creature, ibid.  
Sin besots men, and makes them fools, p. 109  
All the care men take, is rather to hid their sin, then to take it away. 110  
All Satan's promises prove nothing but Lies and mere Delusions. 111   

Verse 8.  
God will find men out in their sins. 114  
God when he is provoked by our sins, yet he is the first that seeks to make peace with us. ibid.  
God when he deals with men, delights to be harkened unto with Reverence, 116  
God so deals with men, that he may humble, but not confound them. ibid.  
God many times calls men to Account, and proceeds in Judgement against them in the midst of their Delights. 117  
It is needful to observe a fit Season in dealing with Offenders after they have sinned. 118  
The Presence of God is terrible to a Sinner. 119  
When men are fallen away from God, they are left to miserable Shifts. 120  
Men are naturally apt to fly from the Means of their own Good. 121  
The Terrors of God will shake the Hearts of all those that slight his Judgements. 122  
A guilty Conscience is filled with Terror upon every Occasion, 123  
Whatsoever we truly fear, we cannot but endeavour to fly from. ibid.  
men's hearts are wonderful prone to conceive of God as they do of a mortal man. 124   

Verse 9  
Terrors may prepare a man's heart, but it is only the Word of God that informs and subdues it. 125  
The way to get our bearts affected with what we hear, is to apprehend ourselves to be spoken unto in particular. 126  
Those that endeavour to fly from God, can by no means shift themselves out of his presence. page 127  
God loves a free and voluntary Acknowledgement of sin from his children. 128  
God is full of mildness and gentleness in his dealing with offenders. 129  
The Knowledge of ones ill condition, is an effectual means to bring him unto true Repentance, 130  
All those that desire to get out of their misery, must consider with themselves, what brought them into it.   

Verse. 10.  
All men must appear before God, and answer all that they are charged with, when he comes to Judgement. 133  
Men are apt to conceal all that they can, even from God himself. ibid.  
One sin commonly draws on another. 134  
Gods Word is terrible to a guilty conscience, 135  
It is an hard matter to bring men to confess any more, then is evident in itself. 136  
Men may be brought more easily to acknowledge any thing than their sin. ibid.  
No Means can work any further, than they are carried on by God Himself. 138   

Verse 11.  
Man's frowardness cannot overcome God's Love and Patience. 139  
God can easily convince men by themselves. ibid.  
God takes notice of all our ways. 140  
God accepts of no Confession, till men acknowledge their sins. 141  
Men must be dealt withal in plain terms, before they will be brought to acknowledge their sins. ibid.  
Whosoever will convince a man of sin, must charge him with the very act in which he hath sinned. Page 142  
In sinful acts our hearts ought only to be fixed upon our own Actions. 143  
The breach of God's Commandment, is that which makes any act of ours a sin. ibid.   

Verse 12.  
No man can bear out sin before God. 146  
When men's sins are manifest, yet they will labour to extenuate them what they may. 147  
A man in this state of Corruption, Respects none but himself. 148  
Seducers are justly chargeable with all the sins committed by those that are seduced by them. 149  
It is usual with men, when themselves have committed the sin, to lay the blame upon God. 150  
It is usual with men, to cast God's Blessings in his teeth with Discontent. 151  
Men may easily by their own folly, turn the Means ordained by God for good, into snares for their destruction. 152  
It is dangerous to embrace any motion presented unto us, without examining the ground of it. 153   

Verse 13.  
No Actor in any sin can escape God's discovery. 155  
men's sins must be so far manifested, as may conduce to the Advancing of God's glory. 156  
A good man's heart ought to be deeply affected with the sense of his own sin. 158  
The seducing of ones nearest friends is a foul heart-breaking sin. ibid.  
Sin, and the enticements thereunto, are dangerous Deceits. 159   

Verse 14.  
God will not reason the case with such as he destinates to destruction. 164  
Whosoever hath an hand in sin, shall be sure to have a share in the punishment. 165  
Every instrument in the acting of sin, is liable to God's Curse. ibid.  
One man's punishment, aught to be other men's instruction. 166  
God lays his Judgements upon no Creature, but upon just desert. ibid.  
God's Curse upon any creature is the fountain of all Plagues. 167  
It is usual with God in his Judgements to point at the sin for which they are inflicted. 168  
It is only sin that makes one more vile than another. ibid.  
It is a shameful abasement to be glued to the Earth. 169   

Verse 15.  
Man's Salvation is Satan's grief and vexation, 175  
Gods indignation is never so much kindled against the Wicked, that he forgets his Mercy towards his Own. 176  
Gods Mercy towards man in the Means of his Salvation, proceeds merely from Himself. ibid.  
God Sanctifies all those whom he Saves. 177  
It is an Effect of true Sanctification, to hate both Satan and all that bear his Image. 178  
Whosoever truly abhors sin, must needs hate the very instruments of Evil. 179  
Godly men, the more they are acquainted with sin and sinners, the more they abhor them. ibid.  
Sanctification is the work of God's Spirit. 180  
The work of Grace wroughts in the heart of man is unresistible. 181  
The work of man's Sanctification is not forced upon him. ibid.  
The state of man into which be is now established by Grace, is unchangeable. 183  
Hatred and Enmity is the fruit of sin. ibid.  
Satan is the Author of all envy and malice against God's Children, 185  
The Malice and Hatred between the godly and Satan, is by God's Decree. ibid.  
God directs the malice of Satan against the godly, to their good at the last. 186  
God supplies most comfort to those that most most need it. 187  
God is able to strengthen the weakest of his Servants, and against Satan all his Power. ibid.  
The greatness of man's sin, is no ●●rre to God's Mercy, 188  
Gods Mercies are bestowed on the godly, and to their posterity after them. ibid.  
The Promises of Mercy and Grace belong only to the Holy Seed. 189  
Only godly children are worthy to be accounted Children. 190  
Wicked men be the Devils Children. ibid.  
There is irreconcilable hatred between the godly and the wicked. 191  
Enmity and Malice against godly men, is an evident mark of a child of the devil, ibid.  
Christ is truly the woman's Seed. 192  
Christ, in the days of his flesh, was, in his own Person, wounded by Satan and his instruments. 193  
Christ suffered nothing in his Person, but what God had before decreed. 194  
Though Satan wounded Christ, yet he could not conquer him. ibid.  
Christ, and all that are members of his body are one. 195  
The Members of Christ may suffer by the malice of Satan. 196  
Christ, in his own Person, takes up the Quarrel of his Church against Satan and all his Agents. 197  
The wounds which the Members of Christ receive by the hand of Satan, shall not be mortal. 198  
The Combat between Christ and Satan, shall end at last in the Total subduing of him. 199  
Christ's Victory over Satan, is not for himself alone, but for all his Members. 200   

Verse 16.  
All the Afflictions of Christ's Members are dispensed unto them under the Covenant of Grace. 202  
God hath not freed his children from the Afflictions of this life. 203  
God in his Afflictions to his children, hath mixed with their bitterness some sweetness of mercy. 205  
God hath mixed Bitterness with the Blessings of this life. 206  
It is the Wife's Duty to be subject to the will and direction of her husband. 207  
The subjection of the Wife to the Husband must be in the inward affection of the heart. 208   

Verse 17.  
The Curse upon all Creatures proceeds from the Will and Decree of God. 209  
It is our own sin that brings the Curse of God upon all that we enjoy. 210  
The greatest of all Creatures are under God's Command. 211  
The Curse of God upon the Creatures is a part of Man's punishment. ibid.  
Man's life in this world, is a life of pain and sorrow. 212  
The Short pleasures of sin draws after it a Long punishment. 213  
Man's Food is out of the Earth. ibid.   

Verse. 18.  
Thorns and Thistles are the Effects of Gods Curse upon man for sin. 214  
As we are more or less serviceable unto God, so we may expect the Creatures to be service able to us. 215  
God makes good his Promises, by which he hath engaged himself unto us, etc. ibid.  
Though God restores us his Blessings, yet we enjoy them with some abatement. 216   

Verse 19  
Man's Emmployment in this life, is in painful Labours. 118  
There is profit in all the Duties which God enjoins us. 219  
Whatsoever we undertake in obedience to God's Command, shall not want effect. 220  
Gods Sanctions are certain, as well of Judgement as of Mercy. 221  
Though God hath freed his children from eternal death, yet he hath left them under the sentence of temporal death. 222  
men's bodies are base every way, etc. 223  
The disposing of man's life is in God's hand. 224  
Death is certain to all men. ibid.  
The Judgements of God are Just and Equal in all things. 225   

Verse 20.  
God leaves not his Children without means to support them. 226  
The Grace which God works in his children's hearts, is Faith. 227  
Gods Promises must be embraced by Faith. 228  
A godly man must be careful to preserve memorials of great mercies. 229  
It is fit in giving Names, to make choice of such as may give us something for our direction. ibid.   

Verse 21.  
The  that we wear, are God's provision. 230  
Necessary Provision is as much as we can look for at God's hand. 231  
Our  are borrowed from other Creatures. ibid.   

Verse 23.  
God withholds from us many Blessings for our good. 233  
When men have broken out into one sin, they are in danger to fall into another. ibid.  
God oftentimes prevents men's falling into sin. 234  
The surest way to prevent men's falling into sin, is to be far from the Allurements that entice them unto sin. 235  
Men are naturally apt to think themselves safe in the performance of outward acts of holy Duties. ibid.  
God cannot endure the defiling of his Ordinances. 237  
No Blessing so firmly assured to us, whereof sin may not deprive us. 238  
men's Dwellings and Employments are both assigned by God. 239  
God leaves Remembrances, to mind us what we are. 240   

Verse 24.  
God's Judgements are to be remembered carefully. 241  
God loves to leave Monuments both of his Mercies and Judgements. ibid.  
In searching into God's Judgements, our care must be to observe the Cause of them. 242  
The best of God's Servants have need of the Terrors of his Judgements. ibid.  
It is a great help to be informed by sense, of those things that are to work effectually upon our hearts. 243  
The Angels themselves are ministering spirits for the good of the Saints. p. 244  
There is no means to escape God's Justice, if men walk on in a course of Rebellion against him. ibid.