Commentary Upon Genesis 1-3, Book 3 · Chapter 3 · Verse 9
VERSE 9.
CAlled to Adam] It may be at firſt to him alone, at leaſt, we finde, that he deales not with Eve at all, until her husband had appeached her. And the reaſon why he begins firſt with Adam, ſeemes to be that, by beginning with the laſt Actor in the tranſgreſſion, he might the better out of the Delinquents own mouthes diſcover, and ſet before us the whole order of the ſin, and all the Actors therein, what every one did, and by whoſe ſolicitation. The voice wherein he ſpake, was queſtionleſſe Articulate, in which he called Adam by his name, as he likewiſe did others at other times, Gen. 22.1. 1 Sam. 3.10.
Where art thou?] Not that God was ignorant where he was, and therefore he may he conceived to demand, not ſo much where he was, as what drave him thither; that ſo, if it might be, himſelf might be brought to acknowledge the ſin, which occaſioned his ſhifting and hiding away from Gods Preſence, which had doubtleſſe been before his joy and comfort, till he had by this tranſgreſſion of his Commandment provoked his wrath againſt him. The former voice made Adam flie and tremble: wherefore God comes a little cloſer to him, and ſets before him, both his fact in particular, and his puniſhment, in this examination. Whence
1 OBSERVE, Terrours may prepare a mans heart, but it is only the Word of God that informes and ſubdues it.
Obſerve 1 THe man that was faſtened to his bed by ſickneſſe, whoſe life drew near to the buriers, Job 33.19, 22. muſt needs be much afflicted in ſpirit, as well as in his body; but that workes nothing upon him to purpoſe, till the meſſenger come to him, one of a thouſand, and ſhew the man his uprightneſſe, ver. 23. and ſo bring him to the confeſſion of his ſinne, ver. 27. Paul was ſmitten down to the ground by the light that ſhone round about him, and wonderfully amazed him, which prepared him to be willing to receive advice, Acts 9.4, 6. but it was the Word of Chriſt, by the mouth of Ananias, which directed him what to do. The like we finde in the Gaoler, Acts 16.27, 32. for man, being an underſtanding creature, cannot be any other way wrought upon, but by informing the underſtanding. Terrours may indeed ſhew ſome danger near, but the cauſe of it, and meanes of eſcaping it, cannot be diſcovered unto us any other way, then by the Word of God, which he hath made his Power, not only to ſalvation, Rom. 1.16. but to Converſion too, 2 Cor. 10.5.
Let all men then in any troubles of minde, occaſioned, (whether by any outward diſtreſſes, or by inward terrours) have recourſe to the Word, out of it ſearching into the cauſes of Gods wrath, the duties which it requires of us for our reformation, the meanes of our reconciliation, the hopes and encouragements which we have from thence, if we ſeek it in ſincerity, remembring
1. That this is Gods Ordinance, wherein he hath both diſcovered his will unto us, and annexed unto it the power of his Spirit, to ſubdue every thought in us to the obedience of Jeſus Chriſt.
2. That it is the only meanes to bring unto God his due honour, by bearing witneſſe to his truth in his Promiſes, and to his righteouſneſſe in his Lawes, and to his Authority in ſubmitting to his directions.
When the Lord goes about by examination to bring Adam to a free confeſſion of his ſinne, he calls him by his name, that his heart might be affected the more, when he underſtood thereby, that the buſineſſe in hand concerned himſelf in particular. Whence
2 OBSERVE, The way to get our hearts affected with what we heare, is to apprehend our ſelves to be ſpoken unto in particular.
Obſerve 2 EIther by name, which is fit to be done in private admonitions, as Nathan tells David, Thou art the man, 2 Sam. 12.7. Or in the publick Miniſtery of the Word, when men are pointed out by their degrees, or particular callings, as the Prophets oftentimes direct their ſpeeches to the Princes, the Prieſts, the Prophets, John Baptiſt in his Sermons addreſſeth himſelf to the publicanes and ſouldiers, and our Saviour more plainly ſingles out the Scribes and Phariſees, in ſuch caſes any man of that calling ſhould conceive himſelf to be meant in particular. So likewiſe when the evils of the preſent tiems are deſcribed, in a particular manner, he that comes in the while ſhould take himſelfe to be meant, and the ſecrets of his heart to be diſcovered, 1 Cor. 14.25. So likewiſe, when any duty is laid before him, and the way wherein he ſhould walk is pointed out, when he turnes aſide to the right or left hand, to uſe the Prophets expreſſion, Iſa. 30.21. every man ought to think himſelf charged in particular, as if he were named. And as this is the duty of every hearer, ſo ſhould it be the care of every Miniſter of the Goſpel, in diſpenſing the Word, ſo to divide to his hearers their ſeveral portions, that every one may take unto himſelf that which properly belongs unto him, that his conſcience may be ſo awakened, that the judgment paſſed upon his perſon or eſtate may be diſcerned by him, as directed to himſelf in particular, as if he had been mentioned by name. Thus it muſt be
1. Becauſe ſelf-love is ſo rooted in us, that we ſleight, and make little account of thoſe things, in which our ſelves have not a peculiar intereſt.
2. Becauſe it much advanceth Gods honour, 1 Cor. 14.25. when by ſuch particular diſcoveries and directions it is made manifeſt unto us, that God overſees all our wayes, and takes care of our eſtates in particular, which cannot but work in us both fear, and care, and confidence.
Thus then we ſee, that Adams flight, and endeavour to hide himſelf from Gods preſence availes him little. God ſees, and findes him out where he is, and calls him by name out of his lurking hole, and brings him before him. Whence
3 OBSERVE. Thoſe that endeavour to flie from God, yet can by no meanes ſhift themſelves out of his Preſence.
Obſerve 3 AS the Prophet David teſtifies, Pſal. 139.7. they can neither hide their perſons, nor any of their works, though they do them in the dark, as is manifeſt, in the examples of Cain, Achan, Gehazi, Ananias and others, which that men may know that God ſees at preſent, he ſometimes diſcovers even to men, Ezech. 8.12. as in the examples before-mentioned, but without doubt ſhall diſcover openly hereafter, when every mans work ſhall be made manifeſt, 1 Cor. 3.13. and every ſecret thing, Eccl. 12.14. ſo that they that are otherwiſe cannot be hid, 1 Tim. 5.25. It muſt needs be ſo
1. Becauſe Gods Preſence fills all places, nay, he is In, and Thorough all, Epheſ. 4.6. So that all things are naked in his ſight, Hebr. 4.13.
2. It concernes the Judge of the world to do right; which he cannot do, unleſſe all things be manifeſt to him, that he may render to every man according to his deeds, that he may be juſtified when he is judged.
Let it then be every mans care and wiſdome to take hold of Gods ſtrength, to make peace with him, as himſelf adviſeth us, Iſa. 27.5. ſeeing he cannot be
1. Reſiſted, Iſa. 27.4.
2. Nor eſcaped, Jer. 25.35.
3. Nor entreated, 1 Sam 2.25.
4, Nor endured, Iſa. 33.14. Who though he ſeem to paſſe over mens wayes without obſervation for the preſent, yet ſhall one day ſet mens ſins in order before them, Pſal. 50.21. and bring to light the hidden things of darkneſſe, 1 Cor. 4.5 ſo that a man endeavouring to flie from him, loſeth his labour, encreaſeth his ſin, hindereth his peace, and flies from his own happineſſe.
The ſpecial thing that God aimes at in this queſtion, when he askes him, Where art thou, (as hath been ſhewed) is not to enquire of him that which he ſaw, but to draw from him ſomething that Adam deſired to conceal, which was the cauſe that moved him to be there, that he might by that meanes, when he had ſinned, draw him to a free acknowledgement and confeſſion of his ſin, that ſo he might clear God, and condemn himſelf. Whence
4 OBSERVE, God loves a free and voluntary acknowledgment of ſinne from his children, when they have treſpaſſed againſt him.
Obſerve 4 UNto which he hath promiſed pardon, Prov. 28.13. and cannot but performe it in righteouſneſſe, 1 John 1.9. and doth to his children, 2 Sam. 12 13. which David acknowledgeth with great thankfulneſſe, Pſal. 32.5. a patterne of ſuch an acknowledgment we have, Pſal. 51.4. The reaſon is
1. Becauſe it brings God moſt honour, when we clear him, and take the blame unto our ſelves. See Joſh. 7.19. whereby every mouth is ſtopped, and his wayes acknowledged, and his judgements to be juſt, in viſiting mens tranſgreſſions upon them; and his mercies infinite, in ſparing men upon their repentance.
2. It moſt juſtifies our ſelves, when we condemn our own ways and actions, 2 Cor. 7.11. and are grieved in our own hearts, and aſhamed of our folly, in the errours of our wayes.
Let us then make it our daily practice, as we ſin daily, to ſue out our pardon by a free and full acknowledgement of ſin before him, whom we have offended, as the meanes
1. To free us from the judgement of God, 1 Cor. 11.31.
2. To increaſe our watchfulneſſe for time to come.
3. To improve our love to God in Chriſt, by his often pardoning of our ſins.
4. To quicken us the more to cheerful obedience, when we know we ſerve a God that hath ſo much compaſſion of us, as is at large expreſſed, Pſal. 103.9, 10, 13. Beſides this daily exerciſe, when afflictions, diſtreſſe of conſcience, deadneſſe of heart, inſenſible backſlidings, much more the falling into any groſſe or ſcandalous ſinne, or any other like occaſion ſhall require, or without any ſuch occaſion, that we may affect our hearts the more feelingly, with the apprehenſion of the riches of Gods mercy, in the free pardon of millions of ſins, that we may keep our hearts humble, that we may the better diſcover our Progreſſe or Regreſſe in the wayes of Godlineſſe, the more ſolemne humiliation of the ſoule, upon a ſerious ſurvey of the courſe of our wayes, with a feeling acknowledgement of a multitude of ſins paſt, is of ſpecial uſe, and is uſually ſeconded with ſome ſpecial experience of Gods mercy towards us, one way or other; wherefore the Lord himſelfe appointed the yearly obſervation of ſuch a day, amongſt his own people, and that under a grievous penalty, Lev. 23.27. which Law though it binde not us in the letter, yet may fitly direct us to the performance of ſomething anſwerable to that duty, to which they were ſo ſtrictly bound.
That the ſin of Adam was of an exceeding high nature, and of a moſt dangerous conſequence, all men muſt needs acknowledge, notwithſtanding we ſee God is contented, not only to reaſon the caſe with him, but beſides, to reaſon with him with much moderation, without any bitterneſſe at all. Whence
5 OBSERVE, God is full of mildeneſſe and gentleneſſe in his dealing with offendors, even in their greateſt tranſgreſſions.
Obſerve 5 WHether he treat with them himſelf immediately, as he did with Jonah in his great diſcontent, without cauſe, Jonah 4.4, 9. with St. Paul, for perſecuting him in his members, Acts 9.4. and St. Peter, when he had foreſworne him, upon whom he only caſt his eye, Luke 22.61. or whether he deal with them by the hand of his Miniſters, by whom he entreats us to be reconciled, 2 Cor. 5.20. inſtructing men with meekneſſe, 2 Tim. 2.25. with all long-ſuffering and doctrine. Unleſſe by reaſon of the deadneſſe and perverſeneſſe of peoples hearts, there be an impoſſibility of prevailing upon men, or awakening their conſciences by milder courſes, which neceſſarily enforceth him to take a rounder and ſharper courſe of which we have divers precedents in the Prophets Sermons, and an expreſſe command, Tit. 1.13. if it be for no other end, yet that others may feare, 1 Tim. 5.20. And this God doth upon a double ground:
1. To clear himſelf, that the whole world may acknowledge, that he afflicts not willingly, Lam. 3.33.
2. Becauſe the ſin it ſelf is burthenſome and bitter enough to a tender conſcience, ſo that there needs no mixture with it of gall and wormewood.
Let us make Gods dealing with men, our precedent in dealing with our brethren, namely by plain and clear, Lev. 19.17. yet withal, by milde and gentle reaſonings, when they have treſpaſſed againſt God, or againſt us, without bitterneſſe, conſidering our ſelves, Gal. 6.1. unleſſe the condition of the perſon with whom we deal, the good of others, or reſpect unto Gods hono…, force us to a rounder courſe, whereunto when we are compelled, yet it will be our wiſdom, even then, to mixe with our ſharpneſſe much grief and compaſſion, fear and humility, leſt our brother be too much deſpiſed in our eyes, or (which is worſe) leſt our own hearts ſwell and be lifted up within us.
We have already intimated, that Gods enquiry is not ſo much where Adam was, whom he ſaw well enough, as what brought him thither, which may point at two things.
1. In what condition he was, full of feare and ſhame, which made him flie for ſhelter behinde the trees, to hide him from Gods Preſence, which before had been his comfort and confidence.
2. What it was that brought this feare and ſhame upon him, which points directly at the ſin, that was the cauſe of both, as God afterwards tells him in expreſſe termes. So that here are repreſented unto Adam two weighty conſiderations, neceſſarily fore-running ſerious repentance.
1. What condition and ſtate he was in.
2. By what meanes he was brought into that condition. Whence
6 OBSERVE, The knowledge and conſideration of ones ill condition, is an effectual meanes, to bring him on to true repentance.
Obſerve 6 THat was it which wrought upon the ſick mans heart, Job 33.27. that he had gained nothing by perverting righteouſneſſe, which moves him to ſeek unto God by prayer. The Prodigal never thinks of returning to his father, till he findes himſelf ready to ſtarve, Luke 15.17. neither doth the Church reſolve upon returning to her husband, till ſhe findes her ſelf in an ill condition without him, Hoſ. 2.7. This indeed makes repentance conſtant and ſerious, when without God, we finde nothing before us but deſtruction, if either we cleave not to him at preſent, or turne from him afterwards. This indeed brings true honour to God, when we acknowledge our ſelves happy in him, and miſerable without him. And ſecondly, this makes his mercy ſweet, when we have taſted, and remember our miſerable condition without it.
Let every man that deſires to adhere firmely unto God, prepare his heart thereunto in the firſt place, by conſidering his condition, wherein he is by nature, a man, that being without God, is left utterly without hope, Eph. 2.12. a childe of wrath, left under the dominion of Satan, ver. 2, 3. enthralled wholly to his own baſe luſts, to fulfil the deſires thereof.
2. If he finde his heart at any time ſtaggering, and ready to fall off from God, let him conſider the failing of his former comforts, that refreſhed and ſuſtained his ſpirit, the deadneſſe of his heart, and unfruitfulneſſe of his converſation, whereby there is left unto him nothing but ſhame, and unquietneſſe of his thoughts continually, when they warrcone againſt another, and want the Spirit of Chriſt to ſubdue and keep them in order. Let him often and ſeriouſly conſider the great odds between his preſent and his former comfortable condition, when he walked faithfully with his God, and kept cloſe to him, that his heart may yearn after him, and that his mercies may be the ſweeter unto him, when they return again.
The ſecond thing, upon which God labours to fixe Adams thoughts, by this queſtion, was the conſideration of the means, by which he had brought himſelf into this miſerable condition. Whence
7 OBSERVE. All thoſe that deſire to get out of their miſery, muſt ſeriouſly conſider with themſelves, what was the meanes that brought them into it.
Obſerve 7 THus God ſets before Joſhuah, what the particular ſin was, which moved him to withhold his aſſiſtance from his people whereby their enemies prevailed againſt them, and by removing therof, ſhews him how he ſhould recover Gods favour again, and get the victory, Joſh, 7.11. and the Prophet ſhewes the Princes, that it was their falling away from God, which cauſed him to fall from them, and to leave them in the hand of Shiſha, which ſo far wrought upon them that they humbled themſelves under his hand, and thereby prevented their utter ruine, 2 Chron 12.5, 7. and the ſick man findes, that his perverting of righteouſneſſe, had brought him into that ſad condition, before he ſeeks to God for favour, Job 33.27, 28. The reaſon
1. There can be no meanes of removing evil, but by taking away the cauſe of it, neither is there any meanes to take that away till it be known.
2. Beſides, God can no way gain ſo much honour, as when men, by ſearching out the cauſe of the evils that befal them, finde and acknowledge, that their deſtruction is from themſelves, Hoſ. 13.9. He nee it is that the Lord oftentimes makes the judgement whien he inflicts to point it out, either by the kinde of the judgement, or by ſome circumſtance of the Time, Place, Inſtrument, or the like, by the obſervation whereof the evil it ſelf that brought that judgement on us, may be made manifeſt, eſpecially if we take with us for the diſcovery thereof, the light of Gods Word.