Commentary Upon Genesis 1-3, Commentary on Genesis · Chapter 1 · Verse 26
VERSE. 26.
LEt]. Before, God gave out his Command to the Creature, as to the Earth, and Sea, to bring forth Fiſhes, Fowls, and Beaſts: or, more Generally commands things to be made, Let there be Light, Let the waters be gathered, Let there be great Lights. Here he puts as it were, his own Hand to the work, and in a ſort, incourageth himſelf, to undertake it, as if he had an hard task to undertake; if we may ſpeak of God (as the Holy Ghoſt here repreſents him) after the manner of men.
Us] He meanes the three Perſons in the Trinity, whence it is that Elihu calls him, God my Makers, Job 35.10. as the Originall hath it; and the Pſalmiſt in like manner, Let Iſrael rejoyce in his Makers, Pſal. 149.2. Thus we have repreſented unto us, a Conſultation before hand, a Counſell 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 mans body was framed. The ſame Word is ſometimes uſed to expreſſe 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 lye, is, in the Originall The Sons of Adam, are vanity, and the ſons of Jſh a lye.
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. Mans nature, by which he was made a reaſonable ſoule, and therein reſembled God in his Wiſdom. 2. His Uprightneſs by which he was, in ſome degree, anſwerable to God in Holineſſe. 3. His State, in his Dominion over the creatures, wherein he may be conceived, to be anſwerable to God in Dominion, and Soveraignty. But, if we ſpeake 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 Holineſſe thereof; for, now the Image of God in man is defaced, yet the reaſonable ſoul and the faculties thereof continue ſtill, though much empaired. And the renovation of Gods Image in us, is in Righteouſneſſe and Holineſſe, Eph. 4.24. Whereunto if we add knowledge, Col. 3.10. (by which the Apoſtle underſtands, not naturall Reaſon, or underſtanding; but the Supernatural Knowledge of Heavenly things) we have the full Character of Gods Image, as it is expreſly 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 onelyonly a ſinful, Creature. So that Gods 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 drawes nearer to God then any other creature doth, in his Dominion over Gods VVorks, in the Majeſty of his Perſon, and in the Natural Abilities of his mind.
After our Image] Some conceive that Image, and Likeneſſe, import the ſame thing. Others conceive, that by Image is meant ſuch a Likeneſſe, as may leave in Man a reſemblance of God, in ſome proportion. Others think that Image, imports a reſemblance of God in mans Natural abilities, of Wiſdom, and Underſtanding; and Likeneſſe implyes his Supernatural Abilities, of VViſdom and Holineſſe, 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 needfull 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 generall, at the firſt, in mans Innocency, and more perfect. This Dominion muſt be underſtood, not to be Abſolute; ſeeing it deſcended not, by any naturall 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 Soverainty, by which it is bounded, are expreſſed in the next place. In Heaven he hath nothing to do, the Creatures there are for mens 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 onelyonly 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. Gods Decree, wherein we have.
1. The Author thereof, the three Perſons in the God-head.
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 Gods Likeneſſe, and Image.
5. The eſtate in which he was to be placed, To be Lord over all Gods works here below.
2. VVe have the Execution of this Decree, and therein is expreſſed,
1. The perfecting of the VVork, 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 Soveraignty.
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 meerly on Gods 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 needfull for his Uſe, and Comfort, which alſo the more Commended Gods 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 mans 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.
Obſerv. 1 MAde a little lower then 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 Soveraignty over all the Works of Gods 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 mindfull of him, Pſal. 8.4.
1. Then queſtionleſſe he muſt be Gods Chiefeſt Care, more worth in himſelf then many Sparrowes, 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 cloaths 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 generall may reſt upon thoſe grounds, the aſſurance of Gods Children, muſt needs be much ſtronger; both for needfull 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, Pſalme 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; rendring unto him proportionally, to what we have received of him, that as God hath put more Honour upon us, then He hath done upon any other Creature: ſo we may advance and Honour him in a greater Meaſure, then any other Creature. Remembring, that we muſt give up an account unto him, of the Talent 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 Mans Creation, it will not be amiſſe 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 Cattel for food, Service, and Delight; when nothing was wanting, which was needful and uſeful, for him, then was man made. Whence,
2. Obſerve, God provides before hand, all things needful and convenient for mans ſupply.
Obſerv. 2 THus he prevents us with the bleſſings of his goodneſſe, 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 adjoyning, he provided, and ſent into Egypt, Joſeph before, to make proviſion, and to lay up ſtore of corn before-hand, 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 cloathes, 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 mans 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 before-hand, as men uſe to do, when they undertake any buſineſſe 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 wayes unto us, by the actions of men, that we may the better underſtand them. Whence,
3. Obſerve, God is pleaſed, in compaſsion of our Weakneſſe, to expreſſe Himſelf, and his Actions, unto us, many times, after the manner of Mon, and their Actions.
Obſerv. 3 THus God ſometimes, in his VVord, 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, Remembring, and the like.
And this he doth, 1. That he may condeſcend to our weakneſſe, 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 Gods 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, cloathing 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 Majeſtie for our encouragement and inſtruction.
A ſpecial end, which the Spirit of God aymes at, in ſetting out this hiſtory of Mans 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 it ſelf, which muſt be ſuppoſed to be of more then ordinary importance, unto which there is ſuch unuſual preparation. VVhence,
4. Obſerve, Eminent and Extraordinary Works of God, require of Men, more Eſpeciall and Extraordinary obſervation of them.
Obſerv. 4 IT is indeed our duty, to magnifie every Work of Gods, which we behold, Job 36.24. even the moſt ordinary, as the diſtilling of the very drops of rain from the clouds, ver. 27. as having, and repreſenting unto us ſomething of God: How much more doth the Prophet David, when he looks upon the Heavens, the Sun, the Moon, and Stars, break forth into the admiration of Gods glory, Pſal. 8.3. Wherefore we find Gods people juſtly taxed, for not taking notice of that wonderfull work of God, in making the Sands the bounds to keep in the Sea, Jer. 5.22. VVhen Moſes ſaw the buſh burn, and was not conſumed, he conceived it to be ſome extraordinary thing, and drew near to enquire what it ſhould be, Exod. 3.3. And when men ſee wicked mens own tongues to fall upon them, they take ſpecial notice of, and wiſely conſider, that it is Gods doing, Pſal. 64.9. And when God will ſhew Ezekiel that great act of his, in gathering his diſperſed people, and uniting them into one body again, he ſtirs him up to the ſerious conſideration of that great work, by repreſenting it unto him in the viſion of the dryed bones, Ezek. 37.1. But above all, the Redemption of the world by Chriſt, not onelyonly the Prophets themſelves diligently ſearched after, but the Angels deſire to look narrowly into, 1 Pet. 1.10, 11, 12.
To conſider the Circumſtances of this Hiſtory more particularly, Moſes repreſents God after the manner of men, conſulting, and as it were, taking advice, before he undertake this great Work of Mans Creation; implying, that this is either the Uſe and Cuſtom, or rather the Duty of men, to proceed in the undertaking of great works in ſuch a manner; So that we may,
5. Obſerve, Works that are of Moment and Importance, ought to be undertaken with Advice and Counſell.
Obſerv. 5 IT is Counſel (ſaith Solomon) that eſtabliſheth every purpoſe, Prov. 20.18. and in the multitude of Counſellors there is aſſurance, Prov. 15.22.
The Reaſon, 1. Becauſe we ſee not (as God doth) all things at once, but by Reaſon draw one thing out of another.
2. Becauſe every man ſees not all things, and therefore we need more eyes then our own, to help us to find out all that ſhould guide our Judgment.
3. And laſtly, Thoſe things that are of Moment in themſelves, draw on Conſequents of moment, upon which the ſafety either of particular Perſons or States depends; whence Solomon tells us, that Where there is no counſel, the people fall; but in the multitude of Counſellors there is ſafety, Prov. 11.14.
God indeed is here repreſented, as Adviſing, and Conſulting; but it is only with Himſelf, he calls no Creature into Councel, to adviſe withall; but only the Three Perſons of the Deity, they deliberate, and determine, what ſhall be undertaken and performed, in this work of Mans Creation. Whence,
6. Obſerve, God in all his Wayes and Works is guided by no Counſel but his Own.
Obſerv. 6 NO man hath known his Mind, much leſſe hath any man been his Counſellor, Rom. 11.24. Who hath directed the Spirit of the Lord? or being his Counſellor, hath taught him, Iſa. 40.13, 14?
Reaſon 1. He needs none, as being of Himſelf of Infinite Wiſdome, Pſal. 147.5. Comprehending in one view all things, Paſt, Preſent, and to Come.
2. Seeing He Only hath Counſel and Underſtanding, Job 12.13. it muſt needs follow, that any Underſtanding that is in the Creature is from him; ſo that in adviſing with the Creature, he ſhould but conſult with Himſelf.
3. It ſuits not with Gods abſolute Soveraignty, to adviſe with any about what he means to do, ſeeing all things are to be guided by his Will, and to be effected by his Power.
How dare men take upon them, the boldneſſe, to adviſe God in his wayes? Now this we do, at leaſt by Implication, in many of our vain wiſhes, unadviſed cenſures, and cauſeleſſe complaints, of many things done, or deſired by us to be done, in the Courſe of his Providence, which when we Chooſe according to our own Wills, what do we elſe but Limit God, and either chalk him out his Way before hand, or (which is worſe) call him, in a ſort, to account for that which hath not been done according to our minds: Which muſt needs ſavour, both of Sottiſh Folly, who think our ſelves wiſer then God; or of Infinite Pride, and rebellion, when we deny his Soveraignty, as if he had not power to do with his own what he will, unleſſe it be according to our wills.
Again, out of the ſame Circumſtance,
7. Obſerve, Man hath no Maker but God Alone.
Obſerv. 7 ONe God Created us, Mal. 2.10. Our bodies (though they be begotten by the help of our Parents) yet his hands made, and faſhioned as clay, poured them out as milk, crudled them like cheeſe, cloathed them with skin, and fenced them with bones and ſinews, Job 10.8, 10, 11. And as for our Soules, he infuſeth them, Eccl. 12.7. and makes them; as Zedekiah acknowledgeth, Jerem. 38.16.
Let then the praiſe, and honour, and thanks, be returned unto him alone, who made us alone by his Own Wiſdom, without any Creatures Counſel; by his own Power, without any Aſſiſtance; Out of his Own free Love and Goodneſſe, without any Sollicitation, or Engagement; who alone ſupports us by his Providence; nay, Redeemed, and Saved us alone, by his own Son. Let it be our Care to Honour him alone, to give up our ſelves to his Service alone, hearkning onelyonly to his voice, and doing his Will alone, glorifying him in our bodies, and in our ſpirits, which are his, 1 Cor. 6.20.
The Pattern after which Man was made, was Gods own Image and likeneſſe, appearing eſpecially in the Abilities, and Endowments of his Soul. Whence,
8. Obſerve, Man, in his firſt Creation, was made by God after his own Image.
Obſerv. 8 PArtaker of the Divine Nature, 2 Pet. 1.4. Not ſo much of Gods Being (for therein all Creatures have ſome reſemblance of him) nor at all of the full Meaſure and Infinite Perfections of his Being, Of his Simplicity, Immenſity, Eternity, Omnipotency, which are utterly Incommunicable to any Creature, whoſe nature is altogether uncapable of them. But the Image of God in man conſiſts in ſome reſemblance, which he bears of thoſe communicable Properties of his Wiſdom, and Holineſſe, (as hath been ſhewed already). That which moved God to advance men unto ſo much honour, muſt needs be his own Goodneſſe, and Free Love, which provokes him to beſtow without meaſure, as they are without meaſure. Although withal, we may conceive, that he had, 1. Reſpect therein to his own honour, which is much advanced by beſtowing ſuch gifts upon men, as advancing them to ſo high a condition above all other Creatures, and cannot but diſcover the Admirable, and Tranſcendent Perfections of the Creator, that beſtowed them, in whom thoſe Eminencies of Wiſdom and Holineſſe muſt needs be acknowledged to dwell more abundantly, beyond all proportion. 2. This Creating of man, by God, after his own Image, ſeems ſome way needful, for the admittance of man into 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 Gods 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 Holineſſe, 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 glorifie him, Matth. 5.15.
Let it be a means to raiſe up all mens hearts to the deteſtation of ſin, which not onelyonly 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 Darkneſſe, as Satan doth, whoſe dominion is alſo called the Kingdom of Darkneſſe; and walking in perverſe and crooked wayes, 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 formed 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 onelyonly becauſe God beſtowed it, as a ſpeciall and eminent favour, upon the chief of all his works; but beſides, becauſe there cannot be conceived, a greater perfection in a Creature, then the neareſt reſemblance of the Creator. Whence,
9. Obſerve, Gods Image in Man, is his greateſt Glory.
Obſerv. 9 IT is Righteouſneſſe, and that alone, that makes a man more Excellent then 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 onelyonly were worthy to be ſo called; and for the other part of Gods Image, which is Wiſdom, Solomon tells us, that it excells folly, as far as light excells darkneſſe, 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 bruitiſh, 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 ſhadowes 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 Holineſſe, climbing up from one ſtep of this dignity to another, Giving all diligence to adde unto our Faith Vertue, to Vertue Knowledge, and the reſt that follow in the Apoſtles direction, 2 Pet. 1.5, 6. And by patient 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 Sepulchres, 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 Gods Image upon a man, let us eſteem both of our ſelves and others, which is godly mens property, Pſal. 15.4. who judge as God judgeth.
After the Pattern according to which Man was made, followes the eſtate unto which he was advanced; God beſtowes 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 Soveraignty, 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, Sunne, 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 fatneſſe 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 Cattel are moſt at our Command, which beſides the food and cloathing, 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 Gods Servants, ſo we may with all thankfulneſſe 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 cloathing, that hath all the Creatures in Heaven and Earth to do him ſervice? OnelyOnly 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 Adams Apoſtacie, ſo it may and will ſtill hinder Good things from us, Jer. 5.25.
2. Let us be carefull to uſe the Creatures well, both for their good and our own, ruling over them like Lords, and not as Tyrants, indeavour 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, remembring that we enjoy them onelyonly 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 our ſelves, 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 expreſſe his bounty to man the more abundantly. Whence,
11. Obſerve, Mans dominion over the Creatures, is no right belonging to him by Nature, but beſtowed on him, by Gods 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 dependance on him, neither by Creation, nor by preſent ſuſtentation: ſeeing the dependance of one upon another, is the foundation of all Subjection, and Soveraignty. Neither could any beſtow this Soveraignty, 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 fulneſſe thereof, Pſal. 24.1. Neither can he paſſe it over to man any other way then by free gift, ſeeing he is no mans debter, 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 honor of him that beſtowed it, which is the onelyonly quit-rent that he reſerves unto himſelf, for all his bounty, and which coſts us nothing, but brings us more honour, then we bring unto him. This we do, 1. When we acknowledge all that we receive, with thankfulneſſe unto him that beſtowes it, as Jacob doth, Gen. 31.9. And that with a ſenſible feeling of our own unworthyneſſe, as we are directed to do, Deut. 26, 5, that we may looke 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 refering all the ſtrength that we receive, by the free uſe of his Creatures, to encourage, and enable us to ſerve him with chearfulneſſe: this is indeed to Eate 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 intruſted with his Creatures, uſe them according to the will of him that hath committed them unto us, remembring 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 our ſelves, 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 drunkenneſſe; and our cloaths for warmth and not for pride, or wantoneſſe. And the remainder, that which our neceſſities require not, to beſtow as God directs us, imparting our overplus to others, not out of courteſie, but of duty, Prov. 3.17.28. eſpecially to the Saints, Pſalme 16.2.3. and houſhold of faith, as the Apoſtle ſo calls them, Gal. 5.10.
We cannot without injury unto God, paſſe over the largeneſſe 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 leſſe 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 Mans 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 then the Crummes 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 Spirituall 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 it ſelf. 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 ſhew 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, Iohn 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 then 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 chearfully, which he requires, upon this very ground, Deut. 28.47. Conſidering, 1. His All-ſufficiency and fulneſſe, compared with mens Emptineſſe and beggery. 2. His bounty, who beſtowes all things freely, as having no need of any thing, in recompence 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 Solomons 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 largeneſſe of Gods bounty unto man, by taking notice of all the particulars, contained under this large Grant thus diſtinctly ſet before our eyes. Whence,
13. Obſerve, Gods Bleſsings upon his Children, ought not onelyonly to be remembred in General, but to be recounted in Particular.
Obſer. 13 THus Himſelf ſets them forth unto his Church, Pſal. 78. & 105. And thus the Godly not onelyonly ſumme them up in groſſe, as Pſal. 18, but beſides, upon Particular Mercies or Deliverances, both He, and others compoſe divers Pſalms. This indeed is a way of ſingular Uſe, as well to affect our hearts the more feelingly, with the ſweet taſte of the variety of ſo many mercies, of ſeverall kinds, which withall work the deeper impreſſion, becauſe Particulars are nearer to Senſe (which moſt works upon the Affections) than Generals are. As beſides, to ſtrengthen our hearts to a more Firm and Conſtant dependance upon God, in Particular Caſes (wherein our Faith uſually moſt wavers) when we remember, that we have had experience of Gods favour towards us, in the like, in times paſt. As David remembring Gods mercy in his former deliverances from the Lion and the Bear, aſſures himſelf of prevailing likewiſe againſt Goliah, 1 Sam. 17.35.
Let it ſerve for a Direction to every Godly perſon, to take notice of, and to lay up in our hearts, the remembrance of Gods mercies towards us particularly and diſtinctly. Whether they be outward and Temporal Bleſſings, in ſupplying our wants daily, in giving food and rayment, and houſes to dwell in, delivering us from outward dangers, ſometimes reſtoring, and alwayes preſerving our health, and giving us peace and liberty, and the like; or greater mercies, in ſpiritual things, in pardoning our ſins, guiding us by his Counſel, preventing our ſlips, recovering us from our back-ſlidings, ſupplying us with ſtrength in our ſoules; ſuch examples we have laid before us, Pſal. 103.2, 3, 4. & 107.8, 15, 21, 32. And hereof the Pſalmiſt makes ſpecial Uſe, for the bearing up of his fainting ſpirit, Pſal. 77.11. And it's an exerciſe, as, needfull upon all occaſions, when we have freſh experiments of mercies received; ſo, to be conſtantly performed on the Sabbath day, ſet apart of purpoſe to be a day of rejoycing in God, for his mercies to his Church in general, and to our own ſoules in particular.