Commentary Upon Genesis 1-3, Commentary on Genesis · Chapter 2 · Verse 9
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 Goodneſſe 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 diverſe of thoſe kindes 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 pleaſantneſſe of the ſight, and taſte, which are expreſly named.
Good for food] That is, both pleaſant to the taſte and wholſome to nouriſh and ſtrengthen the body, and ſo to maintain the life: as we ſee uſually the meats that are wholſome and nouriſhing, are for the moſt part, of a gratefull and pleaſing taſte.
The Tree of life alſo] Thoſe two trees which God ſeparated from Common to a religious or Spirituall uſe, are expreſly ſaid to be produced by God, as the reſt of the plants were: to manifeſt the Equity of Gods Commandement 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 Naturall life, during his abode here on Earth, which could not have been ſupported but by Gods immediate Power: and the beſtowing of Eternall life after he ſhould be removed from hence, to injoy the fulneſs of Gods 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 Adams body in fulneſſe of ſtrength without decay, it muſt be acknowledged to have that power by the uſe of it, as Gods Ordinance onelyonly, 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 middeſt of the Garden] Although that phraſe here uſed ſignifie 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 rendred In the Middeſt of the Citties. Notwithſtanding ſeeing in the Hebrew tongue the Middeſt is the moſt proper ſignification of this Phraſe, we may warrantably render it in the middeſt, 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 middeſt of the Garden, that it might be the more often in Adams view, which ſhould be alwaies in his thoughts, as it muſt needs be, when he muſt ſo often paſſe by it either to take his food, or to buſie 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 evill in the Tree or in the Fruit of it; but onelyonly becauſe it was the Will of God to forbid it, his abſtinence from it meerly upon Gods prohibition, might ſignifie unto him that the true bounds of good and evill was onelyonly the manifeſtation of Gods Will, which makes that good and lawful which he allowes, and Evill 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 Evill; as one mans land is known from another by the bounds ſet between them in the fields where they lye. The particular place where the Tree ſtood, is not here mentioned, but when the Woman, Chap. 3.3. names it, The tree in the middeſt of the Garden, we muſt conceive that thoſe two trees ſtood not far aſſunder, as alwaies the Sanctions of the law in promiſes and threatnings, 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 ſumme of the Covenant between God and Man, of which the promiſe on Gods part, was the beſtowing of all bleſſings upon man, implyed 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 mans part the Covenant was Faith (by which he was to depend on Gods All-ſufficiency and Truth) And Obedience, by which he wholy ſubmitted to the Will of God, to be guided by it in all his waies. 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 fruites 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 withall he takes ſpecial Notice of all that he beſtowes upon us.
Obſerv. 1 NOt to caſt it in our teeth (for he giveth liberally and upbraideth no man, Jam. 1.5.) Unleſſe it be in caſe of Unthankfulneſſe and diſobedience, either to wicked men, to aggravate their rebellions, and thereby to juſtifie himſelf in his Judgments 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 withall take account of us how we imploy it; as our Saviour repreſents in the Parable of the Talents, Matth. 25.19. that we may poſſeſſe his bleſſings with fear and trembling; And partly for himſelf that he may rejoyce in his own bounty and goodneſſe Pſal. 104.31. which is not the leaſt part of his happineſſe.
Let us much more take particular notice, of ſuch bleſſings as we receive from Gods 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 Gods mercy towards us to raiſe them up to an holy rejoycing in him, and Dependance upon him; as alſo to quicken us to all chearfulneſſe 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 Gods bounty in that which we have received already.
Thoſe pleaſant trees, wherewith Paradiſe was ſo plentifully furniſhed, God made to grow not onelyonly 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. Obſerv. Every plant on the face of the Earth growes where and in what Manner and Order God appoints it.
Obſerv. 1 NOt onelyonly 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 onelyonly 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 aire agreeable to their natures.
This leads again to the conſideration of Gods Providence and Mercy to us, in thoſe things which nature produceth; It is not the Earth, or the Heavens: much leſſe humane culture, but Gods Bleſſing by them that makes the graſſe 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 Gods ſpeciall bleſſing.
The Trees and Plants that God furniſhed Paradiſe withall were both delightfull every way, both to the eye and taſte, and uſefull 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 Gods bounty unto man overflowes to admiration. Whence,
3. Obſerve, Gods Bounty abounds unto men, not onelyonly to the Supplying of their Neceſſities but alſo for their Delight.
Obſerv. 2 HE gives wine to chear mans heart, and oyl to make the face to ſhine, as well as bread to ſtrengthen his heart, Pſal. 104.15. So that he beſtowes all things abundantly to enjoy, 1 Tim. 6.17. And this he doth partly to ſet out his All-ſufficiency and kindneſſe to man the more; when it is apprehended ſo many waies 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 chearful 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 Commandements, with the Holy Prophet, Pſal. 119.32.
2. It may warrant us the honeſt and moderate uſe of Gods bleſſings, even for delight: So we uſe them, 1. Seaſonably when God gives us an occaſion of rejoycing, & 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 rejoycing in God when we taſte his goodneſſe, and ſweetneſſe in the variety of his Creatures. Whence,
4. Obſerve, It is uſuall with God to mixe delight and pleaſure, with uſefulneſse and profit in all his bleſſings.
Obſerv. 4 THus he mixeth ſweetneſs & pleaſant taſte in our food which we receive for the nouriſhing of our bodies; Comelineſſe and decency in our cloathing, which we weare to keep our bodies from the injury of the weather; Fruitfulneſſe with ſpirituall delights in the Duties of Gods 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 needfull things which we are more conſtantly drawn unto by pleaſure then 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 Gods example be our pattern for imitation both in Preſcribing and Doing. Let governours temper the uſefulneſſe of Power and Government, with the ſweetneſſe 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 toiles of the body about the things of this life with Heavenly meditations, ſweet conferences, and chearful expectations of the reward ſet before them. Let there be in our Spirituall actions a fit temper of Joy with our ſorrowes, 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 Evills preſent; and the expectation of the Reſt and eaſe at hand, with the bitterneſſe of Heavineſſe by trialls 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 Spirituall 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 fulneſſe of knowledge, and holineſſe 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 meanes as theſe: Whence,
5. Obſerve, The beſt amongſt men and moſt perfect have need of the help of Outward meanes to quicken and ſtrengthen them and put them in mind of their duties.
Obſerv. 5 IF our firſt parents, in whoſe hearts the Law of God was more clearly and perfectly written, who had more familiar entercourſe with God Himſelf, more freſh taſte of his overflowing Mercies of all ſorts, more diſtinct knowledge of his waies, 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, Publick or Private, as being; 1. So needful to our ſelves. 2. Commanded by God Himſelf. 3. Effectuall 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 Spirituall uſe was not onelyonly within, but in the Middeſt of Paradiſe, amongſt the reſt of the Trees and Plants of that Garden. Whence,
6. Obſerve, Spirituall and Religious duties ought to be remembred in the middeſt of the uſe of our employments, about the things of this life.
Obſerv. 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 rejoycing 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 Gods 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 mouthes; as well to preſcribe unto us moderation in the uſe of thoſe Creatures, which we make uſe of for our refreſhings, which muſt be limited by the rules of Religion, as alſo to ſhew 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 waies, and truſt in him with all out hearts, and be encouraged and quicken our ſelves by the taſte of his goodneſs, and bounty, to the duties of his ſervice. And hereof it behoves us to be the more carefull; becauſe of our proneneſſe by nature, to drown our hearts in the thoughts of outward and ſenſuall things, and forget him that orders and diſpoſeth them, and worketh in and by them.
Wo then be to thoſe, that confine their thoughts onelyonly to theſe outward things, while they are buſ…ed about them, ſhutting out God from their Tables, where they feaſt themſelves without fear, Jude. 12. forgetting God in their plenty and abundance, which was Agurs fear, Prov. 30.9. which he juſtly recompenceth with ſending leanneſſe 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 imployments, in their outward affaires, confining them to the Church, and the Sabbath; or to the hours of their weakly, and unconſtantly performed devotions, as if our Particular and Generall callings, were things diſtinct and not Subordinate, whereas a Chriſtians foreign, or Negotiation ought to be ſtill in heaven, Phil. 3.20. even while he is buſie about the things here below.
Now if we conceive theſe Trees to have been planted in the middeſt of the Garden, which (as hath been ſaid) this relation muſt neceſſarily imply, we cannot but conceive, that the reaſon why they were there placed, was, that they might be the more often in the view of our firſt parents, which way ſoever they went, either to take their food, or to go about their imployment. Whence,
7. Obſerve, Gods Commandements ought to be ſtill in the view, and before the face of his Children.
Obſerv. 7 TO this end God appointed his Children to put blew Ribands upon the fringes of their garments, that they might put them in mind of Gods Commandements, Numb. 15.38, 39. And for the ſame end, to write the law upon the poſts of their Houſes, and on their Gates, Deut. 6.9. That it might be unto them as a ſigner on their hands, and a fronlet between their eyes. Thus the Prophet David profeſſeth that Gods Judgments were alwaies before him, Pſal. 18.22. his meditation all the day long, Pſal. 119.97. As it is a mark of a wicked man that His commandements are behind his back, Pſal. 50 27. where he may never ſee, nor think of them. This careful obſervance and caſting our eye upon Gods Commandements; is, firſt unto us of abſolute neceſſity, as well becauſe they are our Counſellers, to adviſe with upon all occaſions, Pſalme 119.24. and our light to walk by, verſe 105. As alſo becauſe our waies are full of turnings aſide, and therefore we may eaſily erre; yea, and dangerouſly, unleſſe we have that to guide us; and beſides, our corrupt luſts, are ſtill at hand to pervert us, which cannot be checked by any other bridle but the Law. Secondly, it much advanceth the Honour of the Law, when we ſo carefully take heed to it; and of God Himſelf, when we make his directions our continuall care and obſervation.
Thoſe Trees which God ordained to this Spirituall uſe, to mind our Parents of their dutie, and to ſtrengthen their Faith, were of the ſame Nature, if not of the ſame kinde, with the reſt of the Trees of the Garden; as the Sacramentall Elements, with us, appointed by our Saviours Inſtitution are ſuch Water, and Bread, and ſuch Wine, as we do or may employ to ordinary or common uſe. Whence,
8. Obſerve, It is uſuall with God to teach his Children by things of ordinary and common uſe.
Obſerv. 8 THus our Saviour, in teaching Nicodemus, ſpeaks unto him Earthly things, John 3.12. From which in preaching he takes moſt of his Similitudes; as from Sowing, Planting, Building, Cloathing, Food, and the like. And this he doth; 1. In compaſſion of our weakneſſe, ſtooping low unto us, becauſe we cannot aſcend up unto him, nor eaſily raiſe up our earthly minds, to comprehend and behold Spirituall things in their own nature; unleſſe they be ſhaddowed unto us by things that are Earthly, 2. That by reſembling thoſe Spirituall things by Earthly; he might acquaint us with the right uſe of thoſe things which are ſubject to ſenſe, which is to raiſe up our hearts, to the contemplation of things that are above ſenſe. 3. That we might have Monitors and Teachers in every place, in every Object of ſenſe, in every imployment that we take in hand. 4. To affect us the more with Spirituall things, by repreſenting them unto us by the objects of ſenſe, which are moſt apt to work upon our affections.
Let us make uſe then, of thoſe things which are of ordinary uſe, to raiſe up our hearts to heaven by meditations, and by them teach and inſtruct our Brethren, as a way moſt eaſy, both to the Speaker and Hearer, and moſt profitable, and laſtly ordained by God Himſelf, who hath not onelyonly imprinted ſome reſembances of Spirituall things, upon thoſe which are Naturall, but hath ſet us this taske, to ſtudy Spiritual things in the Book of Nature; and to aſcend up to Heaven by theſe things on Earth. Neither is it any more diſparagement to Gods Wiſdom, to be ſhaddowed out by common and ordinary things, then it was to our Saviour to be cloathed with our fleſh, the Glory of both eaſily ſhining out through ſo groſſe a Vaile to all that have eyes to behold it.
It had been enough for God to give Adam Life; but He is pleaſed to ingage Himſelf, by his promiſe, to continue it unto him, and to confirm his Promiſe by his Seal, in this Sacramental Tree of Life; Thus is he pleaſed to abaſe Himſelf, to be obliged to his own Creature. Whence,
9. Obſerve, God is contented, not onelyonly to do us good, but beſides to engage himſelf thereunto by his Word, ratified by his own Seal.
Obſerv. 9 THis Truth He hath manifeſted to His Church, in all ages, ſtill multiplying his Promiſes to his People, confirming his Promiſes by his Oath, and ratifying both by the Sacraments, which are his Seales. This indeed God may well do, ſeeing his Purpoſes, Word, and Seal are all alike certain, and infallible in him: Seeing his Will to do us good flowing from his Love, and aiming at his glory bindes him as firmely as any promiſe can do, and in reſpect of our weakneſſe, it is Convenient, that by two immutable things, in which it was impoſſible for God to lye, we might have ſtrong conſolation, Heb. 6.18.
Then muſt mans unbelief be utterly inexcuſable, as being; 1. Cauſeleſſe, as having ſuch infallible grounds of aſſurance, and 2. Joyned with much contempt of God; and Unthankfulneſſe, in ſleighting His free offer of Himſelf and his Love unto us; and manifeſting his Unfained deſire of our good, and for that end abaſing himſelf, out of compaſſion to our weakneſſe ſo low, as to engage Himſelf to his own Creatures. 3. And in effect it implyes the denying of his Truth, when we refuſe to give Credit to His Word.
The Tree of Life (as hath been intimated) was unto Adam the Seal of Gods Promiſe, of the continuance of his Life both Preſent, and Future, under the Condition of Obedience to his Will, in taking that for his rule in directing him, what to chooſe, and what to forbear. Whence.
10. Obſerve. Both the continuance of Preſent, and hope of future Life, as they are Gods Gift, ſo they are aſſured by his Promiſe.
Obſerv. 10 THat Life, as it is onelyonly in him Originally, ſo from him is communicated to his Creatures, is unqueſtionable: ſo that mens 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 expreſſe termes, Pſol. 21.4. 2 Kings 20.6. Luk. 2.26. And alwaies to ſtrengthen and ſupport it unto the time determined in His own Counſell, which he hath given us ſufficient warrant to depend upon. But above all, Eternall 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 daies, 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 daies, Pſal. 55.23.
The Tree of the knowledge of Good and Evill, a ſign unto Adam, that he was to take the VVill of God, as his rule to direct him, what to chooſe, and what to forbear, was placed near the Tree of life in the middeſt 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, onelyonly under the Condition of his obedience. VVhence,
11. Obſerve. All Gods promiſes, muſt be Underſtood and Embraced under the Condition of the Performance of our Obedience.
Obſerv. 11 THus we find them all propoſed unto us by God Himſelf under the Conditions of Faith and Obedience, both in things Temporall, 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 bleſſe us, and do us good only in a way of Righteouſneſſe, which is the end of all his Adminiſtrations, both of Mercy and Judgment, that he may be known to be a God that loves Righteouſneſſe and hates Iniquity, Pſal. 92.15. Hoſ. 14.9. 2. It is the beſt means to further holineſſe in us, by our endeavours to become ſuch that God may do us good and bleſſe us without any impeachment of His Own Honour.
The name of the Tree of the knowledg of Good and Evil, was (as we have ſeen) given it, that Adam being by Gods Allowance permitted to eat freely of all the reſt of the fruits of the Garden and by the ſame Commandement reſtrained from eating of this only, might know that nothing was lawfull unto him but what God allowed, not unlawful or evill, but what He forbad, Whence,
12. Obſerve, Good and Evill are bounded and limitted onelyonly by the Will of God.
Obſerv. 12 THis our Saviour the pattern of Righteouſneſſe, 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 onelyonly we honour Him, both in his Soveraignty, and Holineſſe when we ſeal unto both, by conforming our wills and actions thereunto.
Let us then inquire after that VVill 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 onelyonly belong to the fulfilling of his VVill, Heb. 10.36. working even the works of Righteouſneſs it ſelf upon that and upon no other ground.