Commentary Upon Genesis 1-3, Book 3 · Chapter 3 · Verse 8
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, its uncertain. It might be ſome noiſe of a whirlewinde, ſuch as that was, out of which God ſpake to Job, chap. 38.1. Or perhaps ſome thunder, which is called Gods 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 Lawes 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 joyne walking with voice, and ſo reade it, The voice walking; it is a figurative ſpeech, expreſſing the coming on of the voice, or drawing and ſounding louder in Adams eares, 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, encreaſed 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 queſtionleſſe, 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 eares,) which could not but very improperly be ſaid to walk or come on, but rather ſome audible voice, ſounding outwardly in the eare, in what manner, or by what meanes framed, is not expreſſed.
In the winde of the day] Some by the winde of the day underſtand the afternoon, when they ſuppoſe that in the Garden, being ſeated in a hot countrey, there blew ſome freſh gale of winde to coole the heate of the aire, and they conceive mans 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 Gods appearance was the next morning, (when uſually in thoſe hot countreys there blowes ſuch a winde as is here mentioned) ſuppoſing that God gave unto the offendors 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 troubleſom and uncomfortable night (which uſually preſents unto us more ſad and ſerious thoughts) took the opportunity to treat with them the next morning. To gueſſe preciſely at the time when theſe things were done, is neither eaſie nor neceſſary, ſeeing the Spirit of God paſſed it over in ſilence: queſtionleſſe the judgement was not long behinde the ſinne. 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 coverings 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 ſinne, 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 fruitleſſe conſideration of their outward miſery, without taking notice of the ſin which brought it on them, or the pollution of their ſoules thereby far more ſhameful then that which they obſerved in their bodies, he calls them to account, and points out unto them their ſinne of rebellion, and miſery that came upon them thereby, both in the examination and judgement thereupon. That it might appear that their repentance was Gods only work (being they were far from it, till God awakened and touched their hearts,) as well as the Promiſe of life was meerly 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 gueſſe, 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 ſleight a covering to hide them from Gods all-ſeeing eye, they betake themſelves to another refuge, ſhifting out of the way, (as they fondly imagine) that they might not give an account for that which they could not juſtifie.
From the face of Jehovah] From him whoſe preſence they rejoyced and took ſo much comfort in before, the ſame God becomes now a terrour to them. A fearful conſequent of ſinne. The like terrour at the Preſence of God we finde in Satan, Mat. 8.29. and in all wicked men, Rev. 6.16. But ſee their folly, for whither could they flie 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 hide them from the Preſence, even of men? much leſſe could they hide them from the face of Jehovah. Behold now the fulfilling of Satans 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 wayes.
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 Proceſſe 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 addes 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 ruine. 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 Perſwader.
Man had ſinned againſt God, but (as we ſee) never comes near him to acknowledge his ſin, nay flies from him, till God findes 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 finde them out in their ſins, and bring them into judgement before him.
Obſerve 1 THus he foundout Cains murther of his brother Abel, Achans ſacriledge, Davids ſecret contrivance of Urijahs death, Ahabs murther of innocent Naboth, Sauls covetouſneſſe in ſaving the beſt of the Amalekites cattel, 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 mens wayes 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 drawen in by force.
2. A readier way to obtain pardon, as Benhadads 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 offendors, 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 ſeekes 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 perſwaſions of his Spirit, in giving them hearts to returne, Zech. 12.12.
3. By the effectual miniſtery of the Goſpel, wherein he doth not only offer unto us, but perſwade and beſeech us to embrace thoſe termes of peace, which he offers, as the Apoſtle ſpeaks, 2 Cor. 5.20. The reaſon is,
1. Neceſſity, ſeeing we cannot turne our hearts unto him, unleſſe he drawes us, John 6.44. which moves the Church to pray, Turne 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 mens boaſting may be taken away, Eph. 2.8, 9. and that he that rejoyceth, may rejoyce 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 unconceiveable 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 meanes, by which he labours to bring us back to himſelf.
Let this manner of Gods dealing with us, be an effectual meanes to move us to deal in the ſame manner with our brethren.
1. Willingly accept (though we have been never ſo farre 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. Rendring 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 wiſdome, that we neither encourage them to do us further wrong, by ſhewing any weakneſſe 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 Whirlwinde, or what elſe, was queſtionleſſe a voice full of terrour, or repreſenting in ſome meaſure the Power and Majeſty of him with whom they had to do. This is indeed Gods uſual way, to poſſeſſe the hearts of men with reverence and feare, before he begins to deal with them. So that we may hence
3 OBSERVE, God when he deales with men, delights to be hearkened unto with reverence and feare.
Obſerve 3 TO this end he prepared his people by thunder and lightening, the ſound of a Trumpet before he delivered them his Law, Exod. 19.16. Thus he amazeth Elijah by a ſtrong winde, an earthquake and fire, before he ſpeaks with him, 1 Kings 19.11, 12. In like manner he ſpeaks to Job out of a whirlwinde, 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 Gods Preſence, either to hear his Word publickly, or to reade it in private, eſpecially when we draw near unto him, to poure out our ſoules 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 Holineſſe, 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 terrour 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 deales 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 hearkening 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 asking a King, 1 Sam. 12.18. and this courſe he holds, not only with his owne children, whom he deſires only to inſtruct and reclaim, that he might not deſtroy them, but ſometimes even with wicked men, as appeares in Cains example, Gen. 4. that he might manifeſt his patience and long-ſuffering towards them, that the world may juſtifie him in the way of his judgements. Although at other times he overwhelmes them with terrours, 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 Gods mercy,
1. In diſpenſing his Word by the Miniſtery of men (and not of Angels whoſe preſence might affright us,) and that too in ſuch a manner, that whereas it is in it ſelfe like an hammer, Jer. 23.29. mighty in operation through God, ſharper then 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 our ſelves, 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 terrours 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 layes 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 arraignes our firſt Parents, and calls them to account for their ſinne, 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 accompt, and proceeds in judgement againſt them in the midſt of their delights.
Obſerv. 5 THus he deales 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 mindes: 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 looſe, and keep not ſo ſtrait 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 meanes are kept the more in awe, when they ſee they walk now here ſecurely (but in a courſe of holy obedience) which is the meanes by ſtirring us up to watchfulneſſe 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 alwayes therein with feare; Remembring,
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 our ſelves before-hand, and to examine and call our ſelves 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 eaſie to be aſſaulted, when the thoughts, being ſo much fixed upon theſe objects of outward ſenſes, there muſt of neceſſity be leſſe 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 Gods judgements, which nothing can prevent, but the judging of our ſelves, 1 Cor. 11.31.
The time when God calls the offendors to account, is not preciſely expreſſed, but only in general ſignified to be in the winde 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 judgment 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 offendors had ſufficient time to bethink themſelves what they had done, ſeeing they had ſo much leiſure, as to deviſe and provide meanes to cover their nakedneſſe. 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 ſinne. Whence
6 OBSERVE, It is very needful to obſerve a fit ſeaſon, in dealing with offendors after they have ſinned.
Obſerve 6 AS in ſins, to be reformed by brotherly correction: though we are directed to rebuke our brother plainly, Lev. 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 minde tranſported thereby, be come to it ſelf again, as Abigail would not deal with her husband Nabal, in his drunkenneſſe, till he was ſober again, 1 Sam. 25.37. as men forbear to give Phyſick 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 ſinners conſcience, as it ſeems, Davids 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, delayes 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 ſinne, 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 mans 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 joyned 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 ſinne 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 doubtleſſe 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 Jewes 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 feares 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 Gods children happens by the apprehenſion of their vileneſſe and ſinfulneſſe, never ſo fully manifeſted unto them, as by the ſight of Gods Majeſty, Job 42.5, 6. and holineſſe, 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 ſinne 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 terrour, eſpecially unto the wicked, who neither can flie from Gods Preſence, Pſal. 139.7. nor endure his revenging hand. Surely thoſe that many times cannot ſtand before the horrour of their own conſciences, nor look upon the faces of Gods Ambaſſadours, or endure to heare their voice, with what terrour and trembling of heart ſhall they behold the face of Chriſt Himſelf, and heare 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 our ſelves, 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 acceſſe with boldneſſe to the throne of grace, Heb. 4.16. ſo that we cannot only rejoyce at preſent in Gods 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 hide from the Preſence of God. They diſcover the nakedneſſe of their bodies, and their ſhame thereby, for that they provide a covering of fig-leaves. God begins to ſhew himſelf: for all their covering they dare not come into his ſight; they finde a ſhift for that too, and run behinde the trees to hide themſelves: what would all this profit them to the taking away of their ſin, and recovering of their former happineſſe, which was that which they ſhould have laboured for, but was not at all in their thoughts? We may then hence
8 OBSERVE, When men are once fallen away from God, they are left to miſerable and unprofitable ſhifts.
Obſerve 8 TO hide under falſhood and vanity, Iſa. 28.15, To an arme of fleſh, Jer. 17.5. which proves like a broken reede, and pierceth the hand of him that leanes on it. To make riches their high wall, Prov. 18.11. which availe not in the day of wrath. To ſtrong holds, which, like ripe figs, fall into the mouth of the eater, Nahum 3.12. which when they have ſtayed themſelves on all their life; at the latter end, they are diſcovered to be fooles, Jer. 17.11. and ſhall not ſee when good cometh, ver. 6. and may be compared to a man, who being halfedrowned, graſpeth after the woods in the bottome of the water, which help him only to haſten his deſtruction.
Reaſon 1. It cannot be otherwiſe, when men are once gone away from God, in whom only is true comfort and ſafety, and his Name a ſtrong tower, which they that run unto are ſafe, and from whom is the efficacy of all meanes, which without him can do neither good nor evil.
2. God in his juſt judgement, when men honour him, not as God, deprives them of that wiſdome.
Let it be the wiſdom of all thoſe that deſire their own good, to cleave faſt unto God, and to caſt away the unprofitable dependancies upon the creature, which
1 In it ſelf taken apart from God, in whom all things ſubſiſt, is meer vanity.
2. Is of uſe only in this preſent life.
3. And here uſeful only to the outward man, but can neither ſecure the conſcience, nor make the heart better, nor much leſſe reach to eternity.
4. If it could protect us from men, it cannot prevail againſt the Power of God.
1. If they could do, that cannot intereſt us in his favour, which only is our life and happineſſe.
It is obſervable, that Adam flies from God, who came only to ſhew him his ſinne, and to offer him the meanes of recovering his favour and happineſſe by Jeſus Chriſt, as is manifeſted in the ſequel. Whence
9 OBSERVE, Men are naturally apt to flie from the meanes of their own good.
Obſerve 9 TO forſake the fountain of living waters, Jer. 2.13. Gods Ordinances and wayes, Job 21.14. ordained by God unto men for their good, Deut. 6.24 which if one do, he ſhall live in them, Lev. 18.15. leaving the pathes of uprightneſſe to walk in the wayes of darkneſſe, Prov. 2 13. nay, to forſake God himſelf: Iſrael would none of him, though he offered himſelf unto him upon the beſt termes, Pſal. 81.11. ſeeking Egypt rather then Canaan, bondage rather then liberty. Thus all men by nature love darkneſſe rather then light, John 3 19. flie from all communion with God, with Chriſt, from his Word, his Miniſters, whom for telling the truth, they account their bitter enemies, Gal. 4.16. and this is not only the perverſeneſſe of ſome who perſiſt to the laſt in the wayes of their own ruine, but even of ſuch as God afterwards prevailes withal, to hearken to his own counſel and recovers out of Satans ſnares. The Prodigal ſonne not only goes from his father at firſt, but will rather adhere to a Citizen, a ſtranger to him, yea, and live by ſwines meat, then returne back to his own father, and yet pinched by extreme neceſſity, returnes and is reconciled unto him at laſt. The reaſon is,
1. Mens ignorance of ſpiritual things, wherein their true good conſiſts; when Chriſt came into the world, the world knew him not, John 1.10. and no marvel, for they, having only the uſe of natural, that is, carnal reaſon, muſt need miſtake ſpiritual things, which becauſe they cannot comprehend, they account them fooliſhneſſe, 1 Cor. 2.14.
2. The wiſdome of the fleſh being enmity againſt God, as many as are of the fleſh muſt needs hate him, and therefore cannot ſubmit unto him.
3. The wayes of attaining true good, are by denial, of ones ſelf, and all the luſts of the fleſh, which is impoſſible for any man to do, remaining in his natural condition.
If any man then deſire to be directed aright in a way, to ſeek his own good, let him not take his own wiſdome into counſel, nor follow the direction of any that are guided by no better light then that of nature, which being enmity againſt God, cannot but carry us away from him, who is our happineſſe and ſafety, to take hold of broken reeds that pierce our hands, when we reſt upon them; but let us open our eares to the counſels of wiſdom, and pray for a new heart, that may be guided by Gods Spirit, which both ſhews unto a man the way of his own, and perſwades him to embrace it ſo, that he ſhall not depart from it as he hath promiſed, Jer. 32.40.
How the woman ſleighted the curſe, which God had denounced upon the eating of the forbidden fruit, and for all that, adventures boldly to break the Commandment, we have ſeen. Now God comes to call them to account for what they had done, we ſee what terrour ſeizeth both upon her and her husband. Whence
10 OBSERVE, The terrours of God ſhall firſt or laſt ſhake the hearts of all thoſe that do moſt ſleight his judgements.
Obſerve 10 AS is evident in the examples of Pharaoh, Exod. 8.8, 28. and 9.27, 28. and 10.16, 17. of Zidkijah, 1 Kings 22.25. Belſhazzar, Dan. 5.6. Paſhur, Jer. 20.3, 4. and ſhall be much more clearly and generally manifeſted at the laſt day, by that dreadful horrour that ſhall ſeize upon all the wicked, Rev. 6.16. Indeed, unleſſe God ſhould in this manner deal with the wicked of the world, he ſhould
1. Suffer his Honour to be trampled under foot, and his Authority and Power deſpiſed.
2. Harden the hearts of wicked men in miſchief, Eccl. 8 11.
3. There is no fitter judgement, nor more proportionable to the ſinne, then to puniſh ſecurity and contempt with feare and terrour.
The conſcience of Delinquents could not but teſtifie their guilt; and now they no ſooner heare a voice, but they conceive preſently that God is come to call them to account, and to take vengeance on them, whereupon they labour to ſhift out of ſight, and to hide themſelves among the trees. Whence
11 OBSERVE A guilty conſcience is filled with terrours upon every occaſion.
Obſerve 11 THis was Cains caſe, who ſtood in feare of every one that he met, leſt he ſhould kill him, Gen. 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 feare day and night, Deut. 28.66. even where no feare 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 feare ſhould be in his eares, Job 15.21. when the matter and cauſe of feare is in his heart and conſcience, even the deſart of vengeance for ſin, which accompanies him whereſoever he goes.
The feare that ſeized upon Adam and Eve, upon the apprehenſion of Gods Preſence, having filled their hearts, preſently drives him to his heeles, he feares God and flies from him. Whence
12 OBSERVE. Whatſoever we truly feare, we cannot but endeavour to flie 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 owne people, and fearing the wrath of God hanging over his head, takes counſel about, and enquires diligently after the meanes of eſcaping the vengeance which follows it, 2 Chron. 34.19.21, 31. Thus nature teacheth us to flie from Serpents, wilde beaſts, or weapons of deſtruction. And ſo doth grace teach us to flie from ſinne that ſlayeth the ſoule, and from the wrath and vengeance to come. And that meerly out of the deſire planted in nature, of preſerving it ſelf, by ſeeking after and embracing thoſe things that preſerve it, and ſhunning thoſe that are hurtful to it.
Let men try their fear of Gods 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 feare of ſin by flying from it, and from all allurements and provocations thereunto, as Joſeph fled from his adulterous Miſtreſſe, Gen. 39.12. in ſuch feare, that for haſte he left his cloak behinde him. It is that indeed which the wiſe man adviſeth us unto, not to come near the houſe of a leud woman, Prov. 5.8. Now by this mark it will evidently appear, that there is no feare of God before wicked mens eyes, neither of ſinne, nor of the wrath to come, ſeeing they paſſe on careleſly, 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 flie, 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 it ſelfe, 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 flie and hide from a man. Whence
13 OBSERVE. There is a wonderful proneneſſe 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 himſelfe, 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 mans hand, Dan. 3.15. In his Truth, that he alters and changeth his minde like a man, as Balak implies, Numb. 23.13, 19. In his Holineſſe, 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 then we may eaſily diſcover the Atheiſme and Profaneneſſe of mens 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 threatenings, nor expreſſe their thankfulneſſe unto him for his mercies, which they would not neglect to performe 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?