An Exposition of Genesis

THE first Book of the Law of Moses is called in Hebrew by the first word 〈 in non-Latin alphabet 〉 , in the Greek 〈 in non-Latin alphabet 〉 . Noting it to be the Book of the Generation and beginning of all things. It containeth an History of the rise of the World, and the Church in it, together with the Doctrine revealed, Religion exercised, and the Government of all for the space of 2369. Years, from Adam to the death of Joseph. The general resolution of this Book is into so many Parts, as we find the several states of the Church.

1. That which concern's the state of institution of all things, and the Church withal. Chapters 1, & 2.

2. That which relates the state of destitution of it, and corruption by sin. Chap. 3.

3. That which point's at the restitution of it after the fall into sin, and several providences in succeeding times. Chap. 3. v. 15. Chap. 4. &c. Many particulars will be noted in these Generals.

The first General hath two main Heads.

• 1. A relation of the being of all Creatures and of Man the subject of the Church. Ch. 1.
• 2. A description of the Well being of him by several additions. Chap. 2.

CHAP. I.

THE first Chapter containing the History of the beginning of the World, & the Church, finished in six days, is best divided into so many parts, each declaring one days work We therefore begin with.

1. The History of the first days work, to open the special matters therein contained.

Ver. 1. In the beginning God created the Heavens and the Earth. Hebr. Text. — Heaven singular. Syr. and Chaldee. readings agree.

V. 2. And the Earth was without form (or was deformity) and void (or emptiness) and darkness was upon the face of the deep; and the Spirit of God (or God the Spirit) moved (or did sit) upon the face of the waters. Hebr. —. The Earth was invisible, and unprepared, &c. upon the deep, &c. was carried upon the waters, Septua. Vers. — Wilde and wast, &c. breathed on the waters.. Chaldee. Paraph.

V. 3. And God said, Let there be Light, and there was Light. — Sept. and Chaldee. agree.

V. 4. And God saw the Light that it was good, and God divided between the Light and between the Darkness. — Septuag. and Chaldee. same.

V. 5. And God called the Light Day, and the Darkness he called Night, and the Evening was and the Morning was the first Day. — Septuag. and Chaldee. same.

In this narration of the first Days work are these particulars observable.

I. The Time is here pointed out, in the beginning, so it is to the letter; which expression according to the subject spoken of hath a various acception. 1. As spoken of the uncreated Son of God it notes eternity, John 1.1. 2. As spoken of the Creature which sometimes was not, it must mean the beginning of being in time. So Christ notes the beginning of the World and of the creation, Matth. 24.21. Mark. 13. v. 19. 〈 in non-Latin alphabet 〉 . The Chaldee. Jerus. reads. In Wisdom, Prov. 3. v. 19. Psal. 104.24. Some apply this to Christ, by whom all things were made, John. 1. But it is strange to the letter.

[ 2] 2. The Creator is God, Elohim, a word plural, yet join'd with a singular verb. It notes the Almighty, & is a name of Power. sometimes we have Eloah, and El, in the singular number. Some gather from this the Trinity of relations or persons in the Godhead. So sometimes is God called Creators, Eccl. 12.1. Isai. 54.8. It is a pious conjecture, but no great stress is to be laid on the term. It is true there are three that bear witness in Heaven, the Father, the Word, and the holy Ghost; and these three are 〈 in non-Latin alphabet 〉 , 1. John. 5.7. And everyone createth The Father, Ephes. 3. v. 9. the Son, Coloss. 1.16. the Spirit, Psal. 33.16. &c. But the plural especially notes Majesty.

[ 3] 3. The Act, Created, that is gave being to, or made to be out of nothing, or that which was contrary, or as good as nothing; Mightily and wonderfully made, such is the weight of the expression. Concerning which act note, That Creation is twofold, 1. The making of something out of no preexistent thing. So (as to the material creation) nothing was in that strict sense created but the Chaos, or mass, out of which other things were made. Or 2. The formation of the several sorts of material beings out of that mass. Creation must be taken here in the latter sense; of the former, the Text gives no account (though it cannot but be supposed.)

[ 4] 4. The object of this Act, what God created, expressed in these three terms, Heaven, Earth, and Light, of which in their order.

1. Heaven prece'des. The Heavens. The word is plural, and emphatical, intimated in the letter prefixed. In the plurality are contained all the Heavens that are created, with all the Creatures that are contained in them. So that truly it is conceived Angels and the Heavens invisible were all the work of this day, Col. 1.16. Acts 17.24. These were not before.

2. The Earth, so expressed emphatically, whereof consider. 1. The state created, it was then the Earth, and it was not so before. 2. The state before creation, 1. It was deformity, or an informed thing, a stupendous heap. 2. It was emptiness itself, void of all good, nothing but confusion; Therefore when God createth, it is, that it should not be empty, Isai. 45.18. 3. Darkness was upon the face of the deep. This noteth the sad condition of all before creation, there was an universal want of all that was good. Nothing but abyss or horrid deep. Therefore God is not said to create the Darkness, that is but the privation of Light, only God orders it, that it should not prevail to the discomfort of his Creatures which were to be created. It is hard to say anything of this Abyss, but a confused nothing. The surface of the waters is conceived by this as some read, Psal. 104.6.

3. The Light was created, it is a most excellent creature, whose Name God himself owneth. It is most comfortable to the creatures, the excellency whereof is scarce attainable to our knowledge, Job 38.19. It cannot be honored more then to be a resemblance of God and Christ, 1 John. 1.5. John. 1.5. The elementary fire ordained to be uppermost (if there be any such thing) is conceived here by some (Junius) Light from it. 5. The manner of creation is expressed [ 5] two ways. 1. The Spirit moved on the face of the waters, or sat upon them as a bird. 1. The subject of the proposition, the Spirit of God, this is God the third Person, Psal. 104.30. Isai. 40.12. Not any wind which is the motion of the air, for that was not yet created. 2. The Act of this subject, moved, or covered over, or sat upon the waters, as Eagles over their young, Deuter. 32.11. Brooded or hatched to use the metaphor. 3. The object of this act, The face of the waters, that is the Abyss mentioned before, or waters flowing over that confused matter. 2. God said, Let there be Light, and there was Light. where in is discovered, the Agent God, 2. The way of his production by his word. Psal. 33. v. 6.9. and 148.5. Hebr. 11.3. 3. The effect, immediately it was done, and there was Light upon his saying it. This made that Orator say, he spake like a God indeed.

6. God's Judgment upon this work done. God saw the Light that it was good. [ 6] 1. God's sight here is seeing with effect, he did provide it should be good. He needed not review his work: But he saw and approved it. Verba sensus denotant affectum. 2. Goodness here is derivative, and stands in conformity to God's will; Light was such as God would have it that was its goodness.

7. God's discrimination of Light from Darkness, that is, he put a distance between them, that they should succeed one the other, and be at their appointed times. Psal. 104.20.22.

8. God's nomination of both, He called [ 8] the Light Day, and Darkness Night, that is, by his own institution he made Day and Light reciprocal, and so Darkness and Night.

9. The issue of all in the constitution of [ 9] the first Day, one Day, to the letter. But read first: Evening and Morning are taken synecdochically for all the darkness and all the light, which maketh a natural Day, called 〈 in non-Latin alphabet 〉 , 2. Cor. 11.25. The time of light, or that which is said to consist of twelve hours is the civil Day, for labor continuing from Sun-rising to Sun-set, Psal. 104.22. John. 11.9. The former is meant in the text. And Evening is put before Morning, because darkness was first: The Jews thus begin their Days from Evening. The Chaldeans from Sun-rising: the Egyptians from Noon: the Romans from Midnight. The first account was to Evening from Evening. This is God's constitution of the first Day.

From the whole we gather up these Observations.
• D. 1. Divine Revelation hath set the Worlds rise, or beginning, 2 Pet. 3.5.
• D. 2. The Eternal God hath given Beginning to Time & Things.
• D. 3. The Almighty Creator hath made all to be of nothing.
• D. 4. The vast Heavens and all in them are God's Creatures. ver. 1.
• D. 5. The Earth universal in its form is the fruit of God's Creation.
• D. 6. The Earth before Creation was emptiness, and as nothing.
• D. 7. Darkness or Privation of all Light or good, covered that Mass.
• D. 8. God the Spirit alone doth hatch the Earth out of Waters. Ver. 2.
• D. 9. Light is the first glorious Ornament of Creation.
• D. 10. God's Word gave being unto Light. Ver. 3.
• D. 11. God ordered his Light to be good, and so approved it.
• D. 12. God hath distinguished Time of Light, as well as made it v. 4.
• D. 13. Night and Day are of God's naming and making.
• D. 14. From Evening to Evening is the Natural Day.
• D. 15. By faith only can we distinctly understand the Worlds Creation, represented by God's own Revelation. Ver. 5. Hebr. 11. v. 3.

CHAP. II.

And the heavens and the earth were finished and all the host of them. — Chal. Same. — and all the beauty of them. — Sep.

And Elohim finished in the seventh day his work which he made, and rested in the seventh day from all his work which he had made. — And God was delighted on the seventh day in his work. &c. Cal. — And God perfected on the sixth day his works, whieh he made, and God rested on the seventh day, &c. Sep.

And Elohim blessed the seventh day and sanctified it because in it he rested from all his work which Elohim created by making. Junius, or created and made, or created to make, that is ordained to make, as some read. — which God created to make. Chal. — from all his works which he began to make Septuag.

IN this second Chapter is contained the history of the World for one day longer, even the seventh day, which gave a consummation, to all God's precedent works; and make's up the first full week; whence some conclude seven the perfect number. Its true, God make's use of this number many times not without a mystery, Here it is certain, he make's a full account of a week in seven days; which after single days is the next known distinction of time.

Two main heads are in this chapter.

1. A summary repetition of the precedent works and a constitution of the seventh days Rest. V. 1, 2, 3.

2. A larger Explication of some particulars in the former works, especially of the third and sixth days, which Moses add's as an appendix to the former history.

• 1. Of the wonderful fecundity of plants before any rain. V. 4, 5.6.
• 2. Of man's Creation, the male, V. 7.
• 3. Of his habitation, the description of it. V. 4, 5, 6.
• 4. Of his Covenant with man in this state. V. 16.17.
• 5. Of the occasion of creating the woman, and ordaining marriage. V. 18, 24.
• 6. Of their sweet state in innocence. V. 52.

In the first general are considerable.

1. The sum of God's former works. V. 2.

2. The term or the full End of them, on the seventh, &c.

3. The special constitution of the seventh day to its proper use expressed, by three Acts of God.

• 1. Cessation from working. V. 2.
• 2. Blessing the seventh day. V. 3.
• 3. Sanctifying. V. 3.

4. reason of its constitution, because God rested. V. 3.

1. The summary relation of works past. And the heavens and the Earth were perfected, and all the host of th m. 1. The subject in this proposition is all these works, 1. Heavens by which is meant all those bodies high and low, from the highest created heaven to the region of the air, the very lowest of the expanse, therefore, the whole celestial globe is intended here. 2. The Earth here also notes all the inferior globe, consisting of sea, waters and dry ground. 3. The Hoast or army in both these are Angels. Luk. 2, 13. being those sons of God singing when God laid the foundations of the earth also. Job. 28, 4, 6, 7. So Stars also are the host of heaven. Deut. 4, 19. Jud. 5, 20. So all Creatures in the Sea, and Earth created, are God's host in them. All and everything that God saw was good. And they are called Hosts. 1. From their multitude, and abundance, 2. From their strength, when God will use them. 3. From their order all being ranked as an Army, and each keeping his place: before sin disorderd all. 2. The attribute here is, they were finished perfected, or to the word, they were made all out, no defect at all.

Is it not said, thorns, &c. Gen. 3.18. [Quest.] It seems then they were not now made.

[Answ.] 1. All that was good was perfected, so far these.

2. Some creatures God make's as judgments on sin as he did fire to consume at Taberah. &c. Numb. 11.

3. These creatures, as good, were made, but the evil of them came in by sin: take hence these notes.

• D. 1. Absolute and perfect is the frame of heaven and earth as it cometh out of God's hand.
• D. 2. Jehovah hath his Hosts in Heaven and Earth, many and mighty
• D. 3. God's Hosts should keep order in every part, and be subject to their Lord. V. 1.

The second thing observable is the term which put this perfection unto those works, And Elohim perfected in the seventh day his work which he had made. 1. The perficient; is the same Elohim, who was efficient of all, He had no helpers to finish; to shut out those vain conceits of Assistants. 2. The act of perfecting is the same with the word. V. 1. He made all out. 3. The effect perfected, his work which he had made, which is comprehended in that Host of heaven and Earth, before named with addition of the good of them. 4. The time or term, of perfecting on the seventh day. The 70 read it on the sixth, it may be to take of some seeming objection, which might be made, that God saw all very good on the sixth day, therefore they were perfected then, so this seems to say it was not done until the seventh. But it is the seventh day express in the Hebrew, and doubtless a mistake in their translation. As to the cause of scruple, that all creatures were finished day the sixth. It is true, quoad esse, as to their full being, Man and the rest were finished; but quoad been esse for man's well or better being, in acquainting him more with his creator, and adding some spiritual good unto him, this is perfected in and with the seventh day. So God is said to perfect the work he had made by superadding to its being already finished.

The second particular showeth more how God added to the well being of his creatures by constituting the seventh day unto man's special benefit. Sabbath for man. Mark. 2, 27. Where in three acts are recorded.

1. He rested in the seventh day from all his work which he had made, wherein. 1. Act, Rested, a word in the Hebr. whence Sabbath come's, noting rest, and notes not a rest from weariness, but a voluntary cessation from creating and bringing forth anymore kinds, the Cald. readeth, he was delighted, or pleased, which may be an harmless paraphrase, only this is Rest from works not in them. The Gr. 70. use a word that note's resting, which also the Apostle taketh in citing this place. This word in that chapter is taken also actively V. 8. If Joshua had given them rest, &c, Whence, it may be, some have read here, that God made a rest for man in the seventh day from his works, but the word and other circumstances will not bear it in the Hebr. However, this act of God is exemplary to man in his proportion; and so carrieth some efficiency of this rest toward us. 2. The term from whence of this cessation, from all his works which he had made, that is from making anymore Heavens or Earth, but not from propagating kinds and ruling and governing all creatures in the world. So the Father & Son work still. And this too, work and rest only spoken after the manner of men. 3. The time of this Rest, which is the seventh day Emphatically set forth in Hebr. Of the former days is expressed only the sixth; as pointing out an eminent day. The order of constituting this from evening to morning is not here recorded. The reason is unknown. But doubtless the natural course of this day must go along with the rest, otherwise they would be interrupted. It is a pious conjecture of a never ending Sabbath. All light in this day.

2. Elohim blessed the seventh day. In this act there is something from God passing upon the time. That is a blessing. The blesser Elohim, he that made it. 2. The Act, blessed, which from God always notes some good upon the object, so that, God's blessing made this a good day upon man, to bring him good, more communion with God, manifestation of him, perfecting those abilities given him. So the Church called days of salvation, deliverance, &c. good days. 3. The object, the seventh day, I. Not only that in the individual, but that day in its kind unto man forever, which therefore he stiles by the name of his rest, his Sabbath. This was blessed, is above all days made a good day for man.

3. He sanctified it. This act is conceived to be swallowed up in the former, and only an explication of that, being the way of blessing. Now as God's act immediately, may very well be so; but looking to the end of it, which is, that it should be called holy by man, and sanctified, and the name of God sanctified by man in it, he having sanctified or set it a part for that purpose; It note's a ground of duty from man, upon God's blessing of it, and making it a good day to him. So that his sanctifying is a setting it a part to be sanctified by man. that is spent in all holy remembrance of God & worshipping of him. According to that of the Prophet. Isai. 58, 13, 14.

The fourth particular is the reason where upon God blessed and sanctified this day, and that is, because in it he had rested from all his work which God had created to make. by making, to perfect, or which he created and made, that is perfectly created. God's own rest is the reason of blessing and sanctifying the Sabbath unto man, That when he had perfected all his works of creation, Man might now rejoice in him. God's ceasing in the perfection of his works is the ground of setting Sabbath unto man. Whereas it is said, that God created his works to make, it must be understood, to perfect, or he ordained to make, as the word will carry it.

Some queries would be answered here.

[Quest. 1] 1. Hath this Constitution the force of a Law towards us? Was it immanent in God?

[Answer.] No. 1. God had no need of resting. But transient, for all these acts were exhibited toward man, and the day made for him. Mar. 2, 29.

[Quest. 2] 2. Doth not Moses relate this by way of anticipation, meaning it only to be given in the Law?

[Answer.] No, It cannot be by way of anticipation, 1. It is the very first seventh day created; therefore not meaning one in Moses his time. 2. It concerned man in innocence, not under the dispensation of Moses. 3. Its reason is from God's immediate cessation from his works.

[Quest. 3] 3. Was not this a Sign to Israel. Ezek. 20, 21. Are not such vanished?

1. It was not a Ceremonial sign in itself, [Answer.] such as others were.

2. It was long before those ordinances which were peculiar to that Church.

3. It was a token of a people belonging to God, as all moral duties are.

4. God may take ancient ordinances, to be tokens of future grace.

[Quest. 4] 4. Is not this Constitution broken, by putting this seventh on that which was the first day?

[Answer.] No; 1. God's seventh is still continued.

2. The reason of God's resting in Christ from the work of redemption, and perfecting that in the resurrection, is the cause of the change to this seventh.

3. Christ and his Aposteles give evident pattern for setting that apart, 1. Cor. 16.2. Take these notes hence.

• D. 1. The seventh day brings God's perfecting work to the well being of his Creation.
• D. 2. The seventh day is God's Creature.
• D. 3. God's cessation was voluntary Rest, not necessary to him.
• D. 4. God rested from creation of kinds, not from propagation and providence.
• D. 5. God's six days labor inioyns us labor, and seventh days rest enjoineth us rest. V. 2.
• D. 6. God's blessing made the seventh. day a good day unto man.
• D. 7. God's seventh day is sanctified and set apart for man for ever to sanctify God in.
• D. 8. God's resting from works of creation is the full reason of making the Sabbath, by blessing, and sanctifying the seventh day. V. 3.

The second general followeth which is a further declaration of the former works of God, especially of the third and sixth day; that which is next in order is. 1. The wonder of the earths fecundity without influence from the heavenly bodies thus set forth.

These the generations of the heavens, and of the earth in their being created, in the day that Jehovah Elohim was making the Earth and the heavens. Cal. Same.— This is the book of the generations, &c. Sep.

v. 5. And every plant of the field, before it was in the earth, and every herb of the field, before it grew up, for Jehovah Elohim had not made it to rain upon the Earth, and not a man to till the ground. — And every green thing &c. and all the grass &c. for God rained not &c. and there was no man to work it. Sep. — And every tree &c. Cal.

v. 6, And a vapor ascended from the Earth and watered the whole face of the ground. — But a fountain &c. and drenched the whole face of the earth. Sep.— And a cloud, &c. Cal.

In these Moses giveth an appendix to his former relation of the being of the universe, but specially to the third days work, wherein may be observed.

1. A general assertion of the first being of the heavens and of the earth repeated, wherein are again affirmed.

1. The first being or birth of heavens and earth, for the word is used to note the fruit of the womb, which by throws is driven out; a sweet Metaphor. The heavens and earth here are synedochically, to be understood, for all creatures in them, These are the births of the heavens and the earth.

2. The manner of their production and perfecting, they were created of nothing, and made, that is finished with ornaments, These two words 〈 in non-Latin alphabet 〉 create and make, do seem so to intimate.

3: The author or Creator, Jehovah Elohim. It is the first place where the name Jehovah is read, and fitly here, it noting the fountain of all being, to be the Creator, he that is also the mighty God. Earth here is named before heaven.

4. The time, which notes the very term of their beginning, in that very day, wherein God by his very word made them to be. v. 4.

2. A special assertion about the third days work, where in are observable.

1. The subject put into being this third day, under two titles, 1. The plant or fruit tree, which the Cald. nameth so: the Sept. reads green thing. 1. The herb of the field mentioned. 1. 11.

2. The time of their production, before the tree was in the earth, & before the herb grew, so that these helped not to their own being when they were produced in their full perfections. Under these some conceive all other creatures on Earth contained; these named only, because they be the first.

3. The wonder of their production set out by noting the absence of those subor—dinat causes, which now concur to their propagation and perfection.

1. Jehovah Elohim had not made it to rain upon the Earth. Now we see rain thresheth the seed in the Earth; and without it no creatures produced of these kinds, yet without rain, were plant and herb made, and perfected.

2. Not a man, or Adam was not on the third day to till or manure the ground, without which, now nothing but briars and thorns are to be expected from the earth; yet when Adam was not, and clouds and rain were not, then trees and herbs were.

3. Not a vapor to water the earth, so some read, There was not a man to till, or vapor ascending which should water the face of the ground. making the copulative particle disiunctive. whereas, some read, And, some but as Sep. and so understand it to make out another way of making plants fruitful, by causing a vapor to arise from the earth, and fall down again as dew; but indeed it will be hard to distinguish this dew from rain in its nature; end it is evidently said, God did not make it rain; now if God made a dew sufficient for it, this is the same in kind with rain; Therefore I conceive more congruous to the context, and the scope of Moses here, in removing subordinate causes from helping God, is this reading disjunctively, as Junius. &c. or Vapour ascended or watered the whole face of the earth. So that this remove's the help of a mist or dew, in making plants fruitful, They were at first the fruit of God's own womb the excussions of his power. Such use of the copulative praticle is found Exod. 21, 15. Take some notes here.

• D. 1. It is hard for man to believe the true Creation and beginning of the world. The repetition of the spirit argue's it.
• D. 2. By faith only can be truly understood the Creation of Heaven and Earth, therefore is it revealed by God. Heb. 11.3.
• D. 3. Jehovah Elohim, the only Almighty being, is the true God.
• D. 4. The being of Heaven and earth created. and made is from the being of God. V. 4.
• D. 5. All this being was produced in God's day, that is, the six days. If all in Heaven and Earth be taken.
• D. 6. Plants and Herbs of the field are not of themselves, but made of God before they grew in the earth.
• D. 7. No second causes neither rain, tilling or dew did concur to those Effects. Thus if all negative.
• D. 8. God alone causeth rain and maketh all subordinate causes of earths fruitfulness.
• D. 9. God hath and can preserve his creatures without ordinary means. V. 5. 6.

The second general in the Appendix of the History of Creation, is about the Creation of Adam, the chief work of the sixth day.

V. 7. And Jehovah Elohim formed Adam dust from the ground, and breathed in his face or nostrils a soul of lives, and Adam was for a living soul. Heb — man, taking dust from the Earth, and breathed upon his face the breath of life, and man was made to a living soul. Sep.—and made unto a Spirit speaking. Cal.

In this Historical appendix, are three things related about Adams creation.

1. The creation of his body, Jehovah Elohim formed Adam dust of the ground. wherein are repeated. 1. The Creator under two titles, of Being and of power as was noted, v. 4.

2. The Act repeated in another word from the former, He formed, and this used here only about the man, and the woman afterward. The two words before were 〈 in non-Latin alphabet 〉 to create 〈 in non-Latin alphabet 〉 to make, and this here is 〈 in non-Latin alphabet 〉 to form; the distinction, of which some have made as between. 〈 in non-Latin alphabet 〉 , Junius. And here, the first may note making of nothing, the second the effecting or finishing, the third the forming and fashioning the outward and the inward parts. as a potter doth his vessel on the wheels. So here by creating and making God fashioned and formed the body of Adam, that is, straight and upright, with all his lineaments in their due places, with veins and arteries, ventricles and bowels within: the meditation of which makes David cry, I am wonderfully made. 35. 139

3. The Object or matter thus formed. Adam dust of the ground, So rather to be read by opposition, than man of the dust of the Earth; dust is the lightest and driest of the earth. So it is said, dust thou art. Gen. 3, 19. Sometimes also called mud, or clay, as if it were dust moistened. Job, 4, 19. Isai. 64, 8. All this sets out the vileness of the matter upon which God put this frame of man, as to his body. If men ask why God chose no better matter to work on. [Quest.] His will is the best reason; [Answer.] but doubtless God would have man forever to remember his original. That his word teacheth. 1. Cor. 15, 47.

2. The creation of man's soul is here described; breathed in his face a soul of lives. In which doubtless, the state of the internal form of man and the creation of it, is declared by Moses. Herein.

1. God's act, he breathed. 1. The order of it in this relation is observable, after God formed his body, from himself he gives in the soul, He doth make bodies and souls together, as in other creatures which he called living souls, he maketh, sea and air and Earth yield them, or created them all together matter and form in these places. But Moses in this history relateth first the forming of his body, and then the making of his soul. 2. The nature of God's act, breathed, it is spoken after the manner of men, for God hath no hands to form, nor mouth to breath, but hereby must be meant, God's powerful creation and infusion of this soul; which he doth as easily, as one breaths; and I conceive to let man know, it is by breath and respiration he holds his soul within him.

2. The form itself induced breath of life, as some, but I choose rather the letter a soul of lives; The word here used for breath as the Hebrews observe, is used properly to signify the soul of man; the word is 〈 in non-Latin alphabet 〉 It is specified a soul of lives plurally, to note, it was not only life of vegetation or sense but of reason competent to a man alone; and must note a more excellent soul, than in any other creature, which is here the form of man, some have conceived it, the Holy Ghost superadded, But that cannot be, for he speaks of the one part of man. Others have called it a particle of divine being. But that is impossible to mingle God with creature: therefore it must be, that soul, which informeth the body of man.

3. The place of this inspiration is the face, or nostrils, which synedochically notes the whole man whose soul it was; for so this soul of lives did in form and animate the whole body.

3. Here is related next the whole man subsisting of these parts, and Adam was for a living soul, or a living soul, that is, this creature being thus formed in body and having this spirit of lives within him, is now a living soul or creature, eminently so; and according to the Image of God as before expressed.

[Quest. 1] Some questions do arise here and must be answered.

1. Whether the soul of lives whence Adam is called a living soul, be the same with fishes and beasts, mentioned in the foregoing chapter?

[Answer.] Unto which in short we reply, it is not, but in its whole kind distinct. As may appear. 1. From the manner of creation different. 2. From the intrinsical nature of it as it was made after God's Image; which make's it differ from all creatures. Its properties and operations clear this before the sun, there is no living soul like it.

[Quest. 2] As to the suggestions made against it, because the same attribute is given to beasts &c. In short we may answer.

1. [Answer.] There is multiplicity of signification in words, and here lieth the fallacy. Spirit sometimes signifieth God, sometime the wind; no good inference thence, therefore they are the same.

2. Again whereas it is said, that here only the Animal life is meant for. 1. The rational was before, therefore in vain here repeated. 2. The 70 read by 〈 in non-Latin alphabet 〉 not 〈 in non-Latin alphabet 〉 . 3. The same name is ascribed to creatures before.

1 It is no vain repetition, for, in the former was related what was made, here how it was made. 2 As to the words, • oth in greek and Heb. though they note sometime inferior, yet sometimes superior, and rational, and spiritual life. Therefore the argument is equivocal.

3. Whether Adam was mortal as created?

[Answer.] Unto which. 1. As to his soul, He was [Quest. 3] immortal, so made of God that none can kill it. 2. In his body, if he had not sinned, though it were of changeable materials, yet by God's covenant it should have lived.

4. Whether God make's the souls of [Quest. 4] men still as he did then? [Answer.] The Scriptures do affirm it strongly. Ps. 34, 15. Zech. 12, 1. Job, 33, 4 And God truly is the Father of spirits. Heb. 12, 9, Num. 16, 22. 2. The faculties of man's soul are not generable, as in beasts.

From this we gather.
• D. 1. Eminent form did God give to the body of Man.
• D. 2. Vile and mean matter is man's original by God's will, dust of the ground.
• D. 3. Mans soul is the spirit of lives, the most excellent.
• D. 4. God immediately made and breathed man's soul into his formed body of the dust.
• D. 5. By God's institution man was not only living Eminently, but to live eternally. Ver. 7.

The second head in this historical appendix unto the creation is the habitation which God provided for man before he made him, which though made before, yet was not expressed in the brief disovery of the third days work, unto which it doth belong, now Moses supplieth it.

V. 8. And Jehovah Elohim planted a garden in Eden from the earth, and put there the Adam, whom be formed. — The Lord God planted paradise in Eden, &c. and he put the man there, &c. Sept. — planted a garden in the place of pleasure from the beginning, and there put the man, whom he created. Cald.

V. 9. And Jehovah Elohim made to spring up out of that ground, every tree desirable for sight, and good for meat, and the tree of life's in the middle of the garden, and the tree of the knowledge of good and evil. — And God made to rise, &c. tree of life in the midst of paradise, and the tree of knowing, that which was to be known, of good and evil. Sept. — And the tree whose fruit they who eat shall know between good and evil Cald.

V. 10. And a river goeth out of Eden to water the garden, and from it is divided, and was into four heads. — to water Paradise, thence is it divided into four beginnings or principles, viz. Of rivers. Sep.—Came out of the place of pleasure, &c. and it was into four heads of rivers, Cald.

V. 11. The name of the first Pischon, it doth compass the whole land of Chavilah, where there is gold. — Cald. same. — The name to one is Phison, this compasseth all the land Evilat, there where is gold. Sept.

V. 12. And the gold of that land is good, there is Bdelium, and the Onyx stone. — Cald. same. — The Carbuncle, and the prasine stone. Sept.

V. 13. And the name of the second river is Ghichon, it compasseth the whole land Cush or Ethiopia. — Cald. same. — And the name to the second river Geon, &c. Sept.

V. 14. And the name of the third river Chiddekel, it goeth to the east Assyria or Aschur, and the fourth river is Perath or Euphrates — Cald, same. — The third river is Tigris, this goeth against Assyria, &c. Sep.

V. 15. And Jehovah Elohim took Adam and placed him in the garden of Eden to till it, and to keep it. — Garden of pleasure. Cald. — The man whom he formed, and put him in the paradise of pleasure to labor it, or to work. Sept.

In which passage are related these particulars

1. The Constitution of man's habitation Ver. 8.

2. A description of the beauty of it, in two heads.

• 1. In its furniture with the best of trees. Ver. 9.
• 2. In its addition of rivers. V. 10.11.12.13.14.

3. The end of man's placing there V. 15.

1. In this providing man's habitation two things are observable.

1. The plantation of the place, This belongs to the third days work, before man was created; here. V. 8.

1. The planter, Jehovah Elohim the Creator.

2. His Act, he planted, this is spoken after the manner of men, it was done by his powerful creation. When he said let the earth bring forth, &c. Gen. 1.11.

3. The object, a garden Heb. a general word for gardens, from a word noting protection, so a garden is hedged Paradis the Greek, from Pardas Heb. an orchard or place of pleasure; an emblem of heaven and its pleasure. Luk. 23.43.

4. The situation both for place and point in the compass. 1. It was in Eden.

2. It was eastward. 1. Eden note's the country or great continent where this garden was, the Cald. calleth it the place of pleasure; the word itself note's pleasure in the Hebr. It was not the whole earth, but a portion, neither such a small portion, as common gardens but a Region, which is spoken of as a choice part, the very garden of God. The best things are set out by Eden. Ezek, 28.13.

2. The special part of its situation, it is said to be from the east, or eastward which distinguisheth plainly the part where it was, and that it was not the universe of the earth as some have said. Eastward is only one part.

It was a corrupt reading, from the beginning; for it note's not time but place here, and the same word note's sometimes the east wind.

[Quest.] Where was Eden? Surely in the east. [Answ.] But after sin, God's extermination of Adam and the flood; no finding it by man.

2. His location or setting Adam there, 1. God's Act. He put or by his grace and power set him there, it was God's prerogative. 2. The object placed, Adam, whom he formed. He provides the most excellent place for the best creature; yet this is to be noted. The creator set's his creature there in subjection, not to be absolute,

2. The beautifying this parcel which was Adams habitation, with trees, wherein. 1. The provider Jehovah Elohim. 2. His act, made to bud or grow up, that is, By his word as in the third days creation. 3. The place where, out of that ground, where the garden was, not as if the ground concurred to their being, but God made it and them in it. 4. The matter of furniture, which was twofold, that God giveth.

1. For natural and civil use, which served.

1. For pleasure and sight, every tree disirable for sight, no such luster was ever in the state of sin, God would have the eye filled this way purely.

2. For taste, and nourishment, and maintenance of life; and good for meat. This God provides, no such excellency nor sweetness in fruit, since the fall; nourishment and pleasure God provides for his innocent creature.

2. For spiritual use, God adds two trees more.

1. And the tree of life's in the midst of the garden. 1. The nature of it general a tree like others, 2. Nature special, of life's or of perfect life; which is questioned why so called. A. Not from any virtue in itself, [Quest.] but by ordinance from God; which is conceived likewise. [Answ.]

1. To have a virtue of preserving life naturally or medicinally, considering. Gen. 3.22. 1. Man did not eat, 2. Eating would make to live.

2. To have virtue sacramental, 1. Showing the fruit of obedience, 2. Showing eternal life. 3. Showing Christ, who is set out by it. Pro. 3.18. Apoc. 2.7. Apoc. 22.2.

2. And the tree of the knowledge of good and evil. 1. The general nature, it was a tree like others, of what kind not expressed, and therefore is it foolish to determine. 2. The special use of it was to be sacramental, and to teach the avoiding of sin, and that sad experience which came from forsaking good, end doing evil. This therefore was forbidden, afterward. The 70 reads, a tree of knowing what was to be known between good and evil; the Cald. whose fruit they who eat shall know between good and evil, that is, the difference of obeying God and disobeying. This sacrament was a visible tie from sin unto obedience. This was not neither in the nature of the tree, but by the ordinance of God.

The observations from these two things follow.

• D. 1. Mans habitation in innocence was God's work, as well as his Being.
• D. 2. God's love provide's an habitation furnished, before he make's the man.
• D. 3. The most absolute place of pleasure, that earth contained, was set an habitation for man. Garden, paradise. Eden. pure pleasure for a pure creature.
• D. 4. Jehovah set man in that sweet place as a tenent at will, not as Lord.
• D. 5. Mans form from God showeth his homage to Jehovah in his pleasant seat.
• D. 6. All exellency of delights Jehovah make's for man after his image, in his innocence. V. 8.
• D. 7. Best of food Jehovah provides for man the best of creatures.
• D. 8. Jehovah ordained man for Worship in his habitation as well as to maintain life.
• D. 9. Sufficient means of life did God give to Adam for eternal life. Tree of life.
• D. 10 Jehovah provided to keep Adam from sin in his habitation Sufficient monition in the tree of the knowledge of good and evil.
• D. 11. Adam had need of means of stability in his purest condition. Ver. 9.

The second ornament of Adams habitation is the watering of it, described with some other advantages, to the 14 verse. In which description these heads are considerable.

1. A position of the general head river, with its division into parts. Ver. 10.

2. The nomination of those particular-rivers. 1. Of the first. Ver. 11.12. of the second. Ver. 13.3. of the third and fourth. Ver. 14.

1. In the description is declared. 1. The benefit which God added to this habitation wherein. 1. The good created, a river indefinitely spoken but conceived to be Euphrates, of which the four arms are mentioned afterward, and the last especially carrying this name. It is evident it was the head river, 2. The existence and motion of it, is going out or went out, that is by God's word it arose and sprung out. 3. The term from whence it is, out of Eden, which was the Region where this garden was. 4. The end of this boon to water the garden that is to supply everything there with water to make them thrive. This is noted the most prosperous place planting trees And thereto the spirit alludes, in describing the new Church in Christ Reu. 22.1. Ps. 46.5.

2. The partition of it, & from hence it is divided, is divided, and it into four heads. That is from Eden God cut it into four arms, which are called heads because they were the several beginnings of other rivers.

2. The nomination of the fourth head followeth with some note's of the advantages of the places, where they ran.

1. The former head is described. 1. By name, as the name of the first was Pischon. Some have thought this ganges, others finding that amiss thought it was that which was called by some Pasitigris, but more rightly Pisotigris, compounded of Piso and tigris, because it fell into that great river. 2. By its course, it doth compass the whole land of Chavilah. 1. Its act, it compasseth, note's not a full circle, but a course by places. 2. The land of havilah by this place its course is described; this is conceived to be the country of the man of his name who was the Son of Cush, the Son of Cham the Son of Noah. Gen. 10.8. His country was called by his name. Gen. 25.18. where the Ismaelits are said to live; some call it susiana bordering on Persia.

3. It is described, by the riches of that land, 1. Where there was gold. 2. A commendation of that gold, and the gold of that land is good that is fine or precious 3. By sweet gums there is Bdellium, this is conceived to be a tree aromatical, and so one kind put for more; others think it to be a kind of pearl.

4. By precious stones, and the Onyx stone. Some read it the Carbuncle, some the Emrald, sometimes translated the Berill by the Sep. Exod. 28.20. It is here also, one for many kinds; in such spices, &c. the Ismaelits did traffic Gen. 37.25:

2. The second head of this river is described. 1. By name, and the name of the second River is Gihon Geon as; 70. This hath been thought to be Nile by some, Naher-Sares, by others. 2. By its course. This compasseth the whole land of Cush or Ethiopia, the midianits country and the region conterminat with Arabia, is by the best conceived to be here meant, whence the wife of Moses was called an Ethiopian, she was hence, the name of Cush comprehended diverse nations.

3. The third head is also described. 1. By its name. And the name of the third river is Hiddekel. By some called Tigris, not as it is strictly taken, but as mixed with the upper part of Euphrates. 2. By its course, It is going eastward to Ashur or Assyria that is from the East toward Assyria.

4. The fourth head is set, out only by its name, and the fourth river is Euphrates. It is the middle river which runneth thorough Babylon, between the second and third, which is notorious in scripture records.

3. The last thing in this discovery of Adams habitation is the end of God's placing of him there, wherein. 1. The disposer, Jehovah Elohim. 2. The subject disposed Adam. man in both sexes male and female. 3. The acts of God, two, 1. He took, that is, from the place where he made him, whether by any visible way, or by his word, or secret instinct of spirit it matters not, 2. And he put him or he placed and constituted him there in the garden of Eden that is the place described before, 4. The end, twofold. 1. To work it or to till it by plowing, sowing watering &c. 2, To keep it. which may note assiduity of care to preserve the garden in the state in which God wade it and also to keep his own interest therein by observing God's covenant.

These rivers seem not at this time to be thus sited, as Moses describeth;

Doubtless Moses speaketh as they were known in his time, and what variety of alterations of names have been since cannot prejudice his relation.

But was not labor a part of the curse on sin?

No; but painful and distracting labor; work in innocence would have been all pleasure. Note hence.

• D. 1. Adam in innocence had his habitation watered with rivers of pleasure. It was fit for that estate. Ver. 10.
• D. 2. Very rich in earthly treasure was the habitation of innocence. Ver. 11.12.
• D. 3. Topography is one work of God's Spirit and needful to be known. Ver. 13.14.
• D. 4. Though Eden was not the universe, yet it was very large. Ver. 14.
• D. 5. Jehovah Elohim is man's Lord, he but his Tenant.
• D. 6. Paradise was of gift from God, man had it not by nature.
• D. 7. Man in innocence was not made for idleness but labor. Among all, husbandry is his work.
• D. 8. God's end in placing man in Paradise was that he should keep that portion pure, and his interest in it Ver. 15.

The fourth head now followeth in this appendix made by Moses to the former short history of man's creation viz. The covenant then made with him, in the two next verses.

V. 16. And Jehovah Elohim commanded to the Adam in saying, of every Tree of the garden eating thou shalt eat. — Cald. same — tree, that is in paradise thou majest eat for meat. Sep.

Ver. 17. But of the tree of the knowledge of good and evil, thou shalt not eat of it, for in the day of thy eating of it, dying thou shalt die. — But of the tree of knowing good and evil, eat ye not of it, for in what day ye eat of it, ye shall die the death. Sep. — But of the tree, whose fruit they that eat shall know between good and evil, &c. Cald.

In these is the first covenant which the Creator made with his innocent creature, wherein we have.

1. The pa • ty making Covenant. Jehovah Elohim the Almighty Creator; concerning his covenanting it is adjoined by a connective particle to the precedent matters belonging to creation.

2. The party covenanted, The Adam which God created on the sixth day. Male and female, not the man only, so she confesseth. Gen. 3.2.3.

3 form of covenanting by word of command 〈 in non-Latin alphabet 〉 a defective for 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 he commanded, the future for the preter perf. Tense, which note's continuance of it in that condition. So that the very form of first covenant is precept; Junius, reads interdicted, but that note's only a negative command, yet here something in the affirmative seem's to be expressed about eating, unto which this command must be referred.

4. The matter of this command which to me seems to be twofold.

1. Affirmative, of every tree of the garden, eating thou shalt eat; the whole contains, 1. The matter, to be received, set out, 1. In its nature, tree metonymically taken for the fruit, of the tree. 2. Universally every tree, the command is no burden it giveth enough, 3. Specialty of it, of the garden, that is of that very garden of Eden. 2. The act of reception, which to me seem's to be, not only permitted, but commanded for preservation of life, Eating thou shalt eat, as well as thou majest eat, it is true, God leaveth him to his liberty in that universality, but this was a duty. When it is said by one, that it is a reason from the liberality of God to prove the equity of the following Law; doubtless it is truth, but withal it carrieth in it the force of a command, whereunto Adam was bound, for surely he had transgressed, to have refused to eat.

2. The negative interdiction followeth, wherein.

1. The matter concerned of the tree of the knowledge of good and evil, this was a tree in the midst of the garden of sacramental use, as hath been declared, concerning which the great God would enjoin a duty on his creature to forbear it.

1. The act prohibited, thou shalt not eat of it. This doubtless is a positive Law, superadded to that written in Adams heart; for though obedience were universally written there, yet that in this particular God would have it expressed depend's only upon his positive will. Whereunto he add's no promise of further assistance, but expects exact obedience, that he should do it in the strength received: And herein is exemplified, the Law of works, as it stands in opposition to grace and promise.

3. The reason of the prohibition, For in the day of thy eating of it dying thou shalt die. Where. 1. The crime repeated. Thy eating, which was the act forbidden. 2. The penalty, dying thou shalt die, wherein the nature of the punishment was death. viz. of all sorts temporal and eternal as other Scriptures do affirm to be the penalty of sin. Rom. 5.12. Rom. 6.23. &c. 3. The time of it. In the very day of eating, no sooner should he sin, but feel the judgment. Some doubts arise hence.

1. Should a law be given to a righteous [Dub. 1] man? 1. Tim. 1.9.

Doubtless yea; neither doth the Apostle make a doubt of it, for the commanding and regulating power of it, which is essential to the Law of God; though not for condemning power, which is only accidental upon man's sin.

2. But should such a killing law be prescribed? [Dub. 2] 1: Cor. 3, 7.

The killing property is not essential, but accidental only; the threatening is intended to keep alive, not to kill.

3. But they did not die that day? [Dub. 3]

Surely they were made in every sense mortal that day, bodies exposed to death, separation from God and eternal torment. It was only the intervention of Christ, that kept from execution in full.

4. Is this Law just? [Dub. 4]

Yea absolutely just, upon that nature so endowed by God, and yet afterwards so rebellious to him for. 1. It was most causeless. 2. It was most free. 3. It was most malignant apostasy from God.

Observe we hence.
• D. 1. Mans creator must be man's Lawgiver. Isai. 33.
• D. 2. The innocentest Man could not be without a Law.
• D. 3. God's first Law was upon the whole nature of man in the first Adam, Male, and Female.
• D. 4. God's Law from the beginning carried in it good to souls. His commands are not grievous.
• D 5. God's Law doth carry meat in the mouth of it to his Covenanted ones. None serve him in vain.
• D. 6. Positively moral as well as naturally, was gods Law to the first man. Ver. 16.
• D. 7. God's first Covenant in the intention of it was to keep man from the Experience of evil.
• D. 8. God's first Covenant was purely of works requiring obedience in Adams strength.
• D. 9. The most direful threatenings were useful for man in innocence.
• D. 10. All sorts of death on body and soul was the accidental issue of the first covenant by man's sin.

The fifth head in this appendix to the former history of man's state is the occasion, way and end of the woman's creation, which now followeth.

Vers. 18. And Jehovah Elohim said, It is not good that Adam should be alone, I will make for him an help as before him. —let us make for him an help according to him. Sep — I will make for him an help as himself. Cal.

Ver. 19. And Jehovah Elohim formed out of the ground every beast of the field, and every fowl of the heavens and brought them to Adam himself, to see, what he would call them, and what so ever Adam called each living soul, that was the name thereof. Sep and called. to the same.

Ver. 20. And Adam called names upon every beast and upon the fowl and of the heavens, and upon every living thing of the field, but for Adam he sound not an help as before him. and upon all the wild beasts of the earth, but for Adam there was not found an help like unto him. Sep—not a help as it were himself. Cald.

Ver. 21. And Jehovah Elohim caused a deep sleep to fall upon Adam, and he slept, and he took one of his ribs and closed the flesh for it. — God cast an ecstacy upon Adam, &c. and supplied flesh for it. Sep. Cald. same with Heb.

Ver. 22. And Jehovah Elohim built the rib, which he had taken from Adam to a woman, and brought her to Adam. Sep. and Cald. Same.

Ver. 23. And Adam said at this turn there is bone of my bones, and flesh of my flesh, upon her shall be called woman becauses the was taken out of man. —This now is bone, &c. she shall be called wife because she was taken out of her husband. Sep.—She was taken from out of her Lord. from Cal. Pro. 12.3.

The scope of all this passage is to supply what was wanting before concerning the woman's creation, about which we have these particulars related.

1. The occasion of making the woman, wherein. 1. The judge of it, Jehovah Elohim. Adams creator, he knew best his condition, and his wants.

2. The act of judgment, he said, he gave out sentence concerning man's estate.

3. The matter of that sentence, It is not good. &c. Wherein.

1. His state is described to be solitary or alone, whereas all other creatures were made with mates.

2. The matter of God's judgment, that it was not good for Adam so to be. What good was defective in this condition may be guessed by the endowments of of the man.

• 1. He was made in natural being. & to multiply, as well as other creatures, this good could not be had alone.
• 2. He was made for civil society to build families, and polities, suborordinat to the supreme King, this could not be done alone.
• 3. He was made for Church societ • in the Image of God, to exercise all all his Spiritual judgments, and to bring forth and build generations unto God, neither could this be, while he abides alone.

2. God's resolution upon this defect, I will make for him an help as before him. Wherein.

1. The act resolved, I will make, something is curiously noted here, that God doth not say, Let us make, as Chap. 1. As if there should be less care in the woman's than in the man's creation; but it is vain:

For that consulation in the first Chapter, concerneth Man and woman, as the work there evidenceth: And here in this Chapter God speaketh singularly, both in the man's and in the woman's creation, however the 70. read here, Let us make. All persons in unity of being are in this work, it note's working to effect.

2. The matter resolved to be made, which doubtless is a companion; set out.

1. By the name of an help, noting the main end of her creation to assist him for natural, civil, and spiritual good.

2. It is such a one, as is before him, according to him, as the 70. or as himself a second self, as to the Cald, Paraphrase. 1. It notes an help at hand, in sight. 2. An help subservient in his eye. 3. An help every way meet and fit for him.

3. The reason which puts God upon this resolution and this work, viz. The want of such an help among all other Creatures. Ver. 19, 20. Where in are related.

1. God's work, in forming all the creatures of living souls, and Jehovah Elohim formed out of the ground, every wild beast of the field, and every fowl • of the heavens. 1. The agent Jehovah Elohim. 2. The act formed, as much as created. 3. The place wherein they were created, out of the ground, nor in paradise, but without was all this done, by God's mighty arm; 4. The work, every wild beast of the field, and every fowl of the heavens, as opened, Chap. 1. Ver. 20.24.

2. God's act in bringing all these to Adam. 1. The act itself, God by his word set them in order before Adam, this was before the woman's Creation, as will appear in the sequel. 2. The end of the Act. That Adam should see or consider what to call creatures after their nature. 1. Mans act of Consideration 〈 in non-Latin alphabet 〉 to see or consider. 2. The scope of that act, the fit naming of creatures 〈 in non-Latin alphabet 〉 what he should call it, that is to give a name proper to the nature of every creature which doubtless then was exact.

3. A constitution upon this naming the creatures, And all that Adam called it even the living soul, that was the name of it, wherein. 1. The Authority of the imposer of names. God transfer's it on Adam. 2. The vast wisdom vouchsafed him that everything was known in its nature, that he might call it. 3. The sanction or Constitution, That was its name, and no other.

4. The execution of all this according to God's will by Adam wherein we have.

1. Adams obedience to God, & his power exercised over the creatures. And Adam called name upon every beast or all cattle & upon the fowl of the heavens, and upon every wild beast of the field. So God's word was obeyed, so Adam exercised his dominion over them, as naming of all things doth import; & doubtless, had we that first pure nomination, we should have a mighty help into the knowledge of things; which we know in the confusion of tongues & several corruptions since, suffered much loss. Multa renascuntur, &c.

2. The issue that among all no name or nature was fit to his own, & so to be his help: but for Adam, or Adam found not an help as before him, that is, Adam found not out a creature, among all, worthy of a name to be his yoakfellow, & such an help at hand, as before.

The notes from these particulars are
• D. 1. Jehovah Elohim man's Creator knoweth what in every kind is good for man.
• D. 2. The judgment of the great God is, That it was no way good for man in respect of natural, civil or spiritual relations, to abide alone.
• D 3. Man was not made for a solitary but a sociable life, & so to begin communion toward God.
• D. 4. God in goodness makes that good for man which he stands in need of.
• D. 5. The woman is God's workmanship as well as the man.
• D. 6. The man was created first, & then the woman. A ground of her inferiority. 1 Tim. 2.19.
• D. 7. The woman was created for the man, to be helpful to him. 1 Cor. 11.9. therefore subject.
• D. 8. The aim of God in the woman's Creation is to give a ready, sweet & every way suitable help to man. Even as himself, or a second self. v. 18.
• D. 9. Jehovah is the maker & will have Adam be the Namer of all the Creatures in the earth.
• D. 10. Adam in namîng the Creature did exercise power & Sovereignty over them. Num. 32.38. So parents giving names. Gen. 35.18. Gen, 26.18. v. 19.
• D, 11. Adam had a vast knowledge of all the natures in his innocence.
• D. 12. God did not appoint neither did Adam find any creature of nature or name fit to be a sociable help like himself. v. 20.

4. The Creation itself of the woman, & the manner of it followeth in this relation made. Wherein these particulars are obvious.

1. God's casting Adam into a sleep, And Jehovah Elohim caused a deep sleep to fall upon Adam & he slept, 1. The efficient, Jehovah Elohim, no lesser hand, 2. The action made to fall a deep sleep, an exstasie, as the 70. read, The same word is used concerning Abraham, when God gave him the vision of future providences to his seed, & discovered how he would gather his Church out of him. Gen 15.12. It was doubtless such a binding of the senses, that no evil, nor change indeed was felt in himself: such is called the sleep of Jehovah upon Saul, &c. 1 Sam. 26.12. 3. The object upon whom this sleep fell, was Adam 〈 in non-Latin alphabet 〉 the first man, the Head or husband. 4. The effect of this. and he slept, that is, his senses were so bound, that he felt nothing. Why God should cast Adam into this sleep, however it becomes a scorn to infidels, and a ground of more curious than pious disquisition, yet it ought not to appear, as a slight or fabulous thing, for as much as the will of God determined this way, & his wisdom is manifested in it. Doubtless it was not to ease any pain, for it is incredible, that Adam was then capable of it, & as sure that God could have taken away his rib waking without pain. But thus God would have it, whether to figure the Church to come out of the death or sleep of the second Adam, or to give some evidence how a man's change should be made in innocence from earth to heaven, we leave as pious conjectures: but the literal truth must stand. This sleep was of God's making.

2. God's culling out the matter of which he would make the woman. And he took one of his ribs, and closed the flesh for it, and supplied flesh for it, as the 70. 1. God's Act, And he took, not by any hand or ininstrument as the Anatomists make dissections, but by his word commanded it out. 2. The object taken One of his ribs. Herein lay man's strength, It is also to be understood, it was bone & flesh together, for both Adam acknowledgeth her to be in the sequel verse 23. The impious scorns of infidels about this must be abhorred, as well as their mouths stopped. They except.

[Object.] It is incredible so great a body to arise from so little a bone?

It is answered. Nothing can be incredible of Omnipotency, we know our God can make an handful of meal, abundance, &c.

[Object.] Again, it seems something was redundant in man, and then he was a Monster: Seeing God takes away; or now something is defective, having lost of his integrity?

Neither of these will follow, He was entirely made, neither upon taking this rib, did God take away of his integrity but made supply and thereby showeth the true union of man and woman in the principles of nature; as well as it is mystically used. Eph. 5.3. The supply made, and he closed the flesh for it, that is, either in the room of it, or supplied the empty place with flesh and skin upon it.

3. God's forming this matter to its intended state, And Jehovah Elohim built the rib which he had taken from Adam to a woman. 1. The same efficient. 2. The same matter. 3. The forming Act, he built, which phrase the 70. and Chaldee keep. It is certain this word is not used before in the history of creation. Created, made, formed, we had before concerning man, but not he built until now. Some curiosities there are in men's conceits, that the body of the woman should be in some respects more like an edifice; but I conceive it groundless; doubtless it carrieth as much in it as to say God created the woman: yet it may not be denied but God may intimate in the creation of the woman the ground work of houses & families, was now more fully laid; A mystery is here piously conceived by some, of Christ's building his Church. Mat. 16.4. The creature formed, woman, this bone was built to a woman, that is, the female sex consisting of the same kind of nature in body and soul with Adam, and stated in that very same image of God with him as, Gen. 1.27.

4. God's giving her in marriage to be an help to Adam which was the end of her creation, wherein we have exemplified the three great causes of marriage, 1. The fathers consent in God. 2. The woman's consent in coming. 3. Adams consent in receiving. The two former are in the close of verse. 22, And he brought her unto Adam. 1. The cause bringing. Jehovah Elohim her creator and Father; who gave her being. 2. The cause of this marriage, coming, she the woman is not forced, but as he • father gave command, so she willingly obeieth, and in her coming freely consents to be in that place for which she was created. 3. The third cause making up this marriage was Adams consent- wherein we have related. 1. Adams judgment of this work beyond all other the works of God, And Adam said, at this turn there is bone of my bone and flesh of my flesh. In these words is Adams concurrence to accept of this gift from God to be an help before him, and in them are intimated.

1. The thoughts of his mind concerning her? Now or at this turn bone of my bone, that is, he judged her to be of the same nature. 2. The consent of his will approoving and liking her to be a conjugal mate, never before now saw I a creature bone of my bone, &c. She must be the fittest, I willingly love and embrace this, no man can hate his own flesh. Eph. 5.

2. The expression of Adams place and power yet in naming her, though she were a second self, yet in order inferior, therefore Adam give's her a name as to other creatures. Upon her shall be called woman, because she was taken out of man ] the 70. may be understood, wife from her husband, or because taken out of her Lord. 1. The name is as noble as man's, only a derivative from it, which notes inferiority. 1. Adam imposed it. 2. The woman was the object of this imposition, 3 This imposition of the name itself, woman, from man. 2. The reason of this imposition bcause she was taken out of man; He, her orginall materially, though God her maker, who- gives him to be her head. Where we have 1. The woman made principiatum 2. The man, principians. 3. The necessary issue of the one from the other. And this is a reason of her subjection. 1. Cor. 11.8.

Now the notes.
• D. 1. Sleep is the work and gift of God. So he giveth his beloved sleep. Ps. 127.
• D. 2. God makes man's help without his help. He sleeps while God works.
• D. 3. God's mind is that man should see his works, & admire him, but not know his way, therefore he now casts Adam into a sleep; created other things before he made him.
• D. 4. God hath Sovereign power over man, can stupify his sense, and revive him at his own pleasure. V. 21.
• D. 5. God's mind is that his power, wisdom, and goodness should be admirable in making man's help from himself.
• D. 6. Man was not made imperfect by the want of that portion of which the woman was made.
• D. 7. God's mighty arm, of a bone makes a living soul.
• D. 8. God's consent, who made the woman, gives her in marriage. Pro. 18.22. V. 22.
• D. 9. Woman's consent in coming at God's word, made up true marriage, and man's in receiving.
• D. 10. Man and wife are one flesh and bone.
• D. 11. The woman's flesh was from man, not her soul.
• D. 12. Marriage is an emblem of spiritual union between Christ and his Church. Eph. 5.29.30.
• D. 13. The husband in innocence was to be head of his wife, he give's her a name.
• D 14. Mans priority in creation giveth him that place.
• D. 15. The woman's name and nature concur's with man's, male no better in being than female.
• D. 16. That which God made to arise from man must needs be for good unto him to serve his end.
• D. 17. Marriage is God's own institution; of one male and one female, &c.
• D. 18. The happiest marriage is between souls stamped with God's image. V. 23.

The sixth head in this appendix to the history of man's creation is the Law of marriage taken from this first pattern in innnocency, together with a description of their sweet condition in it, in the following verses.

V. 24. Therefore shall a man leave his Father and his mother and shall cleave with his wife, and they shall be for one flesh. — For this cause a man, &c. and shalt be glued to his wife and they two shall be for one flesh. Sep. — Therefore a man shall leave the bed, or the house of his father and of his mother, &c. or to lodge in the bed, &c. Cald.

V. 25. And they both were naked Adam & his wife, they were not ashamed of themselves Sep. and Cald. same.

In which conclusion are delivered to observation.

1. The eternal Law of marriage. V 24.

2. An account of that state in innocence from some cricumstance thereof. V. 25.

In the fromer these particulars occur.

1. The ground or reason of this Law, therefore, which illative refer's us to the immediate precedent marriage made by God between the first man, & first woman, where is a twofold reason premised of this Law. 1. The woman's rise or desent out of man, she was taken out of man, therefore they should be so near. 2. The near conjunction in their marriage, they were the same flesh and bone, which being confessed by Adam made the marriage knott, according to the will of God. These things being so in the first pattern, therefore there goeth out a Law to continue this state of marriage forever.

2. The Law giver, he who pronounceth this Law, it seems to be the continued speech of Adam: some think that it was collected by Moses from the first institution; & written as a Law by him. Christ make's God author of it, he that made them said, &c. Matth. 19.4.5.6. That God was the Lawgiver therefore is not to be doubted, but he gave it by some hand either Adam or Moses; surely reason will carry it for Adam 1. This was a Law from the beginning. Matth. 19.8. but Moses was not then. 2. It is the continued speech of Adam. 3. It was a Law for Adams posterity before Moses; who could not have known it, if it had been the collection of Moses.

3. The Law itself consisting of two commands.

1. The desertion of his Fathers house, A man shall leave his father, and his Mother. Wherein. 1. The subject of this Law, Man expressed in the Heb. by the male, but in the 70 by 〈 in non-Latin alphabet 〉 a name agreeing to both sexes. How ever it is certain the term in the original is synecdochical and comprehends both parties, the woman as well as the man is commanded here. 2. The matter of this command he or she shall leave their Father and their Mother. 1. The act leaving is not to be understood simply, as if to cast of all duty, but only in some respect, so as to forsake their family and domestical tyes there, which might draw him from his wife, that is, everything inconsistent with the conjugal union, that must needs be deserted. 2. The object is, their Father and their Mother. This also must be conceived only in some respect; and the Cald. Paraphrase gives some light, when it rendereth the bed of his father and mother, the Hebrew Doctors gather hence a law against incest; which may have good ground from this expression. 1. Neither father nor mother are such helps meet for him. 2: Cohabitation cannot be with them; as one with another. 1. Cor. 7.5. But otherwise as to giving due honor to father and mother, no state of man or wife can exempt from it.

2. Cleaving with his wife. 1. The subject here is mutual, husband to wife, wife to husband. 2. The act commanded is cleaving, the 70. say, shall be glued, which word Christ useth, Matth. 19. v. 5. Herein these things are carried, 1. Union of conjugal love, 2. Sincere union, 3. Close or near union. 4. Lasting and continued, still to come, while each do live. 5. Orderly cleaving Eph. 5.22, &c. 6. Reciprocal, no more wives, nor putting away. 3. The keeping of this union is commanded, And they shall be for one flesh, or one flesh. This may be looked on as a reason of the same nature, as that foregoing, one bone, &c. But being in the Law it seems rather to be a part of it; Whence, 1. The subject is the same man and woman. 2. The duty is still to conspire into one flesh, conjugally considered. 1. Not to divide in affection, nor action, nor think of putting away, or of becoming two, but still to abide one flesh. 2. Not to give themselves to others. 1. Cor. 6. ver. 16. 3. Not to divorce, unto which Christ himself driveth it. Matth. 19.5.

In the second general, viz. The account given of this condition, some things are considerable.

1. A proposition of their state, And they were both naked, Adam and his wife 1. The subject here is Adam, and his wife newly married. 2. Their state attributed, They were naked. Nakednes is considerable in a threefold state of man. 1. Of Institution, when he was made in the Image of God, then nakedness was no other to them than to the Angels who need no covering. 〈 in non-Latin alphabet 〉 . Chrysost.

2. Of destitution, and so it notes. 1. Sin Exod. 32.25. Ezek. 16.7. 2. Poverty Job. 1.21. 3. Punishment. Deut. 28.48. Hos. 2.2.

3. Of Restitution by Christ; In which estate. It is 1. External, that cannot be good here below. 2. Internal, and spiritual 1. Initial, putting of sin in order to putting on Christ. 2. Perfect, in resurrection, when we shall be as the Angels of God. So was it with Adam & his wife, & therefore no vile sight. Since sin came, nakedness is a curse.

2. A proposition of the goodness of it: And they were not ashamed; This negative, taking away sin, and trouble, and want, and confusion, implieth affirmatively, They were full, pure, joyful, and exactly furnished with all good, nothing was with them to shame them:

Now take the Notes arising.
• D. 1. Unity of nature, and harmony in conjugal consent between the first man and wife, may well give law to themselves, and all suceeding marriages.
• D. 2. God hath not only instituted marriage, but given • awe also to rule it.
• D. 3. The union between Parents & children is less than between man and wife and therefore must give place.
• D. 4. God's Law warrants the children's desertion of their fathers to contract marriage in a lawful way. No honor due is to be denied to parents,
• D. 5. Cleaving mutual love to each other is the great Conjugal Law.
• D. 6. Such cleaving must be sincere.
• D. 7. Such cleaving must be reciprocal, of one husband to his wife.
• D. 8. Such love is most near and strongest.
• D. 9. Such cleaving must be without end, to their mutual ever. 24.
• D. 10. The Law of marriage binds Husband and wife, to be One, no more two; In affection, tender respect. &c,
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• D. 11. God's Law blinds them to be one flesh, to duties of benevolence, and not to part to any other. The bed undefiled is honorable.
• D. 12. Innocent nakedness was the condition of Man and woman in their Creation.
• D. 13. Such nakedness causeth no shame but glory and honor unspeakable. V. 25.

CHAP. III.

IN all the precedent, we have seen Man in the state of Institution in his primitive purity & glory, when there was no shame upon him. Now followeth the history of his sad destitution, wherein by sin his glory was turned into shame, and thence confusion spread upon all succeeding generations. All the foregoing relation is but the History of the seven first days of the world, and the events in them; Now Moses is making way to the history of succeeding times.

[Quest.] Only in this Chapter where he reports the dismal fall of Man from his first state. It is questioned, in what point of time, this sad change fell out?

[Answer.] Men's thoughts are divided about it, whether upon the sixth day this happened or the seventh which was the Sabbath? Such as determine for the sixth give these reasons. 1. If Adam and his wife had continued in innocence the night before the seventh, it is probable, seeing there was no cause to hinder it, they might have the blessing of an innocent seed; but that they had not; therefore they were fallen, before we read, Adam knew his wife. Gen. 4.1.

2. An expression Psalm. 49.12. Adam being in honor did not lodge a night, as some strictly read it to the letter, and thence infer his fall upon the day of his creation.

Others that determine for the seventh. see not any force in the former consequent, neither will yield such a strict reading to that Text; and therefore considering the several passages of the six days work, and that at the end of them Moses shuts up the history of that day, they conclude it to be more probable, that he fell in the former part of the Sabbath, supposing also, that expression, the cool of the day to note the evening, or latter part. The truth is, Moses speaketh not punctually to it, neither seems there to be any real inconvenience, which way soever it be taken, but beyond the seventh day, it could not be; for that was the last day that was mentioned; and unto that Moses seemeth to relate, ver. 3. Of this chap.

In the chapter there being an entire History of Mans fall we have two generals.

1. The temptation with the issue described, ver. 1.6. &c. wherein are these particulars.

• 1. The tempter described.
• 2. The assault made at first. V. 1. By him in the serpent.
• 3. The reply made to that. V. 2.3. By the woman.
• 4. The rejoinder by the serpent. V. 4.5.
• 5. The issue in the yielding of the tempted. V. 6.

2. The consequents of this sad issue V. 7. to the end. Wherein are many things considerable in their places. To begin with the Tempter and his assault.

Ver. 1. And the Serpent was subtle above every beast of the field, which Jehovah Elohim had made; and he said to that Woman, Yea because Elohim hath said, ye shall not eat of every tree of the garden. — But the Serpent was the wisest of all the beasts upon the earth, &c. And the Serpent said to the woman, what because God hath said eat you not of every tree, that is in Paradise. Sep. — Was wiser &c, Is it true that God hath said, Eat ye not? &c. Cald.

In which text we have. 1. The tempter described, and that. 1. By name. The Serpent; the same title the Apostle useth in mentioning this sad event, the Serpent beguiled Eve. 2. Cor. 11.3. By whose help we may safely conclude, under this name two Agents in this work. 1. The Devil principal. 2. The Serpent instrumental, to which creature under divine permission he united himself; and therefore sometimes he is described by apposition of both together, The old Serpent the Devil. Rev. 20.2.

[Quest.] As to that query, why God by Moses doth not plainly name the devil. I shall only say.

1. God's will is to speak thus. 2. [Answer.] It is usual to express the chief cause by the Instrument and adjunct. 3. Darker expressions were for darker times, God reserving the clearer discoveries for Christ, which is enough to stop the mouth of that apostat Julian, that make's this a fable.

2. By his quality. He was subtle above every beast of the field which Jehovah Elohim had made. Herein the wiliness and subtlety of this tempting instrument is discovered, how fit he was for a wily devil.

1. Here are two words that set out his subtlety positively, 1. 〈 in non-Latin alphabet 〉 Which cometh from a word noting auguration, or prediction, &c. Which is a name setting out the true nature of the creature; however in the Latin it is called serpent from creeping. 2. The Adjunct. 〈 in non-Latin alphabet 〉 Which note's cunning craftiness to overreach; such as the wiles and devices of Satan are. 2. Cor. 2.11. Some render it by 〈 in non-Latin alphabet 〉 which word the Apostle also useth, It note's all ways of working to bring devices about. 2. Cor. 11.3.

2. By comparison, More subtle, than every beast of the field which God had made. Some, that write of the nature of Creatures, speak as much of the Serpent, but others gainsay, and maintain more subtlety in other creatures. But to stop more strife, it is evident, that this creature was cursed, and so might loose something of his natural instinct; yet this lesseneth not his primitive subtlety. God made this creature and the rest, and did severally indow them

2. The temptation discovered in the first assault? Wherein we have to note.

1. The way of assaulting, It was speech, and he said, what voice this should be which the serpent useth, troubleth many also, and how it could; doubtless it was a voice which the woman understood, and as clear, that not the serpent of it self, but the devil in him did use that voice which under God's permission is no unusual thing in creatures as unlikely as the serpent; why the woman also should not fear to hear such a creature speak. It is enough, there was not that enmity then as now, to startle at a snake or serpent.

2. The object assaulted; and that is the woman which God lately made and gave to Adam. 1. She was the weakest 2. She was alone. 3. She was inexperienced in such trials, therefore the devil wilily sets on her. 1. Tim. 2.14.

3. The temptation itself, Yea, because Elohim hath said, eat you not of every tree of the garden. 1. It is a speech in form giering at any such word of God, and making it despicable in her eyes. The 70. render it interrogatively, What? because God hath said &c? the Cald. also, Is it true that God hath said? &c: tempting her to call it into question. This expression hath been opened three ways. 1. As a negative, God hath not said so. 2. As an Ironicall rejection, yea indeed, do ye think, God looks after that eating. 3. As a charge of it to be an unjust word, as afterward he speaks more plainly. Yea, because God hath said, therefore will ye forbear, hath he made all for you, and now forbid you to eat? 2. In the matter, he doth like the devil. 1. Falsly urge this command, for God said in his Covenant, ye shall eat of every tree &c, he urges, hath God said eat ye not? The negative was not in that first part. Gen. 2.16. 2. Fallaciously; suggesting that God's prohibition of one tree, was also of all; for the word 〈 in non-Latin alphabet 〉 is sometimes everyone, sometimes any one, sometimes of universal, and sometimes of special signification; Therefore he labors to take her with a wile, as if God had restrained all. The scope of this first assault is to weaken God's word & make it vile in her eyes, and so labor to infect her judgment and understanding.

Note hence.
• D. 1. Mans fall is as needful to be known, as his prime and best estate. From the connection. And the, &c.
• D. 2. Under God's ordering providence, Satan incarnate in the serpent, is the tempter to destroy man.
• D. 3. The devil chooseth the fittest instruments to overreach, and deceive poor man.
• D. 4. God maketh those excellent instincts in his creatures, which Satan abuseth to destroy man.
• D. 5. The devil may give forth an human voice unto dumb and speechles creatures.
• D. 6. Weaknes, solitariness, and supinenes give great opportunity to Satan's temptations.
• D. 7. It is the devils great plott in tempting man to destruction, to corrupt the mind.
• D. 8. Its a main design of Satan to make the word and command of God vile with man.
• D. 9. Fallacious and false corruptions of God's word Satan makes to deceive poor souls.
• D. 10. Such corruptions usually beget strong delusion in men. Ver. 1.

The third thing related in this history is the woman's reply, ver. 2.3. as followeth.

Ver. 2. And the woman said unto the serpent, of the fruit of the tree of the garden we may eat, or shall be fed. Cald. same. — Of every tree of paradise we eat. Sep.

Ver. 3. But of the fruit of the tree which is in the middle of the garden, Elohim hath said ye shall not eat of it, nei • her shall ye touch it, least ye die. — which is in the midst of paradise, God hath said, eat not of it neither touch it, that ye may not die Sep. — Not eat, nor come near to it, least peradventure ye may die. Cald.

In this reply we have considerable. 1. The replicant, the same woman assaulted.

2. The tempter, to which she replieth, the serpent.

3. The readiness of her to entertain parly with him, she speak's to him by way of reply.

4. The matters of her answer, wherein she vindicates God from Satan's insinuation, that he should deal hardly with them.

1. By concession of what God allowed them, We may eat of the fruit of the tree of the garden. Wherein. 1. Their license, We may eat, or do eat, or shall be fed with, that is, by God's good will, and with his leave, he hath given us liberty for food. 2. The extent of it. Set out in the original indefinitely, of the tree of the garden, which the 70 reads of every tree of paradise, he gave them large provision; only excepting one as afterward. 3. The meetnes of their sustenance, It was fruit, and that percious too; sweet food to sustain them. This concession rejects the devils suggestion of God's hard dealing as if he had forbidden to eat of any tree.

2. By expressing God's prohibition something more clearly, wherein we may note.

• 1, The lawgiver expressed, Elohim hath said, she confessed she heard God speaking, therefore could not be ignorant of his law, which aggravat's her sin.
• 2. The Law prohibiting, But of the fruit of the tree which is in the midst of the garden, ye shall not eat of it neither shall ye touch it.

Wherein she make's two parts: 1. A prohibition from eating the fruit of the tree of the knowledge of good and evil which she paraphraseth here by its place (In the middle of the garden) therefore near to the tree of life spoken of Gen. 2.9. Herein she acknowledgeth the reception of this Law, and faithfully relate's it. 2. A prohibition from touching the tree, of which no mention was in the former description of this Law. Gen. 2.17. Variety of conjectures are hereabout. 1. As if the woman did wickedly in adding to God's command. 2. As if she gave the serpent an occasion to deceive her further, if God have seen you touch it, and ye die not, no more shall ye die for eating. I confess it seems not to me to be such an addition to God's law as is forbidden; for that is only such as add's more over to God's mind; but addition of words for explication of the same thing may doubtless be. Such I suppose this to be, that the woman's meaning was, they should not touch for eating that which God had forbidden.

3. The reason of the Law she also repeats, but therein, not so punctually. God said dying ye shall die, ye shall surely die, but she said, least ye die, she puts it upon a peradventure and determine's not, the certainty of it, when God was peremptory. However some look upon it not as a term of doubt, but certainty of the danger following, that ye die not.

Now take the observations hence.
• D. 1. It is dangerous and inexcusable to give the Tempter a parley, she should have returned, Get thee hence.
• D. 2. The goodness and bounty of God to man is a sad aggravation of sin.
• D. 3. The sense of goodness and despising of it, make's sin very sin full.
• D. 4. Acknowledgement of God's law will more heavily condemn the soul that sinneth.
• D. 5. Creatures must vindicate God's goodness, though Satan detract from it. V. 2.
• D. 6. Faith of the bitter and certain wages of sin in death, must aggravat all transgression against God's law.
• D. 7. The least staggering about the truth of God's threatenings make's the soul more bold to sin. Ver. 3.

4. The rejoinder now followeth from the serpent, in the two n • xt verses.

Ver. 4. And the serpent said unto the woman, dying ye shall not die. — Ye shall not die the death. Sep. — Cald. to the same.

Ver. 5. For Elohim knoweth, that in the day of your eating of it even your ties shall be opened, and ye shall be as Elohim, or God's knowing good and evil. — That in what day ye eat of it. &c. Sep. — For it is manifest before God &c. Ye shall be as princes knowing between good and evil. Cald. In which passage these particulars do occur.

1. The party rejoyning, The serpent said, the same tempter as before.

2. The party assailed, to the woman, the same also as before.

3. The rejoinder itself, which is a positive denial of God's word, gainsaying of the same. Dying ye shall not die. This is conceived by some not to be a denial of God's former sentence upon eating. Chap. 2. 17. But a subtle insinuation to confirm the woman's doubtful peradventure, denying only the certainty of dying. Iun. But I see nothing in the words but a plain opposition to God's threatening to wound the woman's conscience and take of her faith, from making evident this will of God. It is therefore a pure lie, in every title opposing God's truth. And so is it rightly said of the devil, he was a liar from the beginning Joh. 8, 44. Deus affirmavit, Mulier dubitavit, Diabolus negavit.

4. The reason whereby he back's this Rejoinder, is a suggestion of the knowledge of God concerning some events upon this eating, whence he would persuade her, that she should not die. Wherein.

1. An assertion of God's knowledge, for God knoweth. This knowledge of God is two ways conceived. 1. By some, as if God should know and approve that they should eat, and the effects following therein, and so they make the tempter to be understood as if he would persuade her, that it was God's will and liking, therefore they should not die; 2. By others it is knowledge of dislike, as if God envied the good effects of eating to his creatures; this is most likely, for the devil is an accuser of God to man, to make him become vile before his creatures.

2. The effects, the objects of God's knowledge are three, if distinctly viewed.

1. That in the day of your eating then your eyes shall be opened. Herein. 1. The time stated, the very same that God threatens death unto them, in that moment the devil pretendeth something better. 2. The cause of God's sentence repeated, when ye eat of it, that which God make's the cause of death the devil makes the cause of good 3. The effect it self, God said dying ye shall die, Satan saith, your eyes shall be opened, which may be a doubtful speech wherein one thing is pretended, and another intended, The opening of the eyes pretended was for greater light, and abilities in knowledge and wisdom; so the woman understood it; as in the next verse. The opening of the eyes intended was to see and have experience of their greater shame, as we know it fell out. Ver. 7. So that the devil speaks double.

2. An other effect, and ye shall be as God's. This term of God's is also dubious, 1. It note's the most High. 2. The Angels Principalities as the Cald. readeth which 3, May be the devils▪ Col. 2.15. In pretense doubtless it was a parity unto God himself here promised, Gen. 3.22. But in intent it was a parity with the devil himself.

3. The last effect of eating mentioned by Satan, Knowing good and evil. Here the tempter showeth his subtlety to deceive from the very name of the tree, for the reason of that name was the sad event upon disobedience in eating, they should change their condition, from good to evil, and so have experience of bitterness by their sin: here Satan urgeth it as a divine privilege, a kind of an omniscience only which he pretendeth under these two heads of good and evil. This he pretends, but yet intends the sad subversion of them, and the bitter experience of their change from good to evil. These suggestions are so many fiery darts struck into the woman, whereby at last he prevaileth,

Note hence.
• D. 1. Once yielding to the tempters charm gives him boldness to greater violence.
• D. 2. It is the devils method to draw souls from doubting of God's truth to deny it.
• D. 3. It is a strong delusion of Satan to persuade a sinner that he shall not die.
• D. 4. It is the initial property of the Tempter to be a liar, to deny what God affirms, V 4.
• D. 5. It is Satan's wile to deceive by urging God against God; and so make him vain.
• D. 6. It is Satan's falsehood to persuade that God either allow's man's sin, or envies man's good and comfort.
• D. 7. The Tempter dealeth in equivocations with double words and senses.
• D. 8. The time and cause of misery set by God is made the time and cause of good by Satan. That days eating shall bring you good.
• D. 9. It is a strong temptation on man to persuade enlightening by sinning.
• D. 10. In all the light pretended, Satan intends nothing but experience of nakedness and shame.
• D. 11. Parity to God in place, not in nature, is a shrewd argument for Satan to tempt with.
• D. 12. In such arguments the devil intends to make sinners like himself.
• D. 13. Knowledge of all states and things is a powerful engine to draw man to sin. V. 5.
• D. 14. Experience of all evil, and miseries 〈◊〉 the mark that Satan aim's at in it.

The fifth thing noted in the temptation now followeth, the sad issue of it on man.

Ver. 6. And the woman saw, that g • od was the tree for food, and that this was the desire of the eyes, and a tree desirable to get understanding, both she took of the fruit thereof, and did eat, and gave also to her husband, and he did eat. — And pleasant for the eyes to see, and beautiful for understanding, and the woman taking that fruit did eat, and gave also to her husband with her, and they did eat. Sept. — And that it was healthful in the eyes, and a tree delightful to look upon it, &c. and he eat with her. Cald.

In this sad issue of the temptation are observable.

1. The previous steppes unto the first sin.

2. The sin itself acted against God's word.

The first contains several precedent steps, to the rebellious act o • eating.

1. Some implied and necessarily supposed in the state of the subject tempted and overcome, which are these at least.

• 1. Unbelief in the word and covenant which God gave them, that they might live.
• 2. Rebellion of will, now resolved and set against God, through Satrans suggestion.
• 3. Denial of all affection to God, love, fear, hope, joy, &c.
• 4. Pride of heart to be equal unto God, according to the temptation.
• 5. Universal apostasy from the original righteousness, and God's image given them.
• 6. Submission to Satan as their Lord, and selling themselves to do evil. Rom. 7.14.

2. Some precedent steps are expressed, viz.

1. And the woman saw that the tree was good for meat, or to eat. Wherein is visible.

• 1. An act of sense, And the woman saw, seeing here is a word of sense, but through it an act of the mind also is expressed, that is, being persuaded by the serpents reasoning, her own credulity, and the sight of her eyes, she determined, the tree was good for food, though wholly forbidden as evil by God.
• 2. The object whereupon this act is exercised that tree, which God forbad them, and the fruit of it, as pernicious to them.
• 3. The determination of sense upon this, that it was good, to eat or for food, livelihood. A judgment quite contrary unto God, for he said death was in it, but man determines after suggestion, that it was good for meat and to keep alive: mind and sense were now corrupted.

2. And that this was the desire to the eyes. Herein is the second part of man's deceived judgment and sense, wherein 1. The subject 〈 in non-Latin alphabet 〉 and that this very tree and fruit, forbidden as loathsome 2 The judgment given of it 〈 in non-Latin alphabet 〉 the desire, or lust of the eyes, very properly, it being forbidden to the eye to lust for it. For the law that forbids the eayting forbids the lusting of any part of man which tends to eating. See, what God would have man loath, he loveth

3. And that the tree was desirable to make to understand. Here also.

1. The subject spoken of, 〈 in non-Latin alphabet 〉 the same tree, which God named indeed the tree of the knowledge of good and evil; to let them know the misery of eating; that it would bring them to the experience of evil which they had not tasted; this she judgeth being persuaded by the serpent, to be a mean's of more universal knowledge to match God.

2. That spoken of it, is, and desirable to make to understand. 1. It is judged to be desirable, by a corrupt sense, which God prohibited. 2. The end of that desirablenes to make to understand, which she conceives general and such as should perfect them, which proved nothing, but to be wiser than God would have them, and to know only their own misery.

1. The actual transgression followeth upon this judgment, She took of the fruit and did eat, and gave also to her husband with her and he did eat. In which description of the sin note. 1. The act itself, 〈 in non-Latin alphabet 〉 Two acts are here mentioned. 1. Taking the fruit of that tree. 2. Eating, which were both acknowledged by the woman before to be forbidden.

2. The subjects thus sinning man and woman they did both rebel and eat, and in them all the nature of man, which is propagated unto this day, and will in generations to come.

3. The order of this transgression, 1. The woman took and eat being overcome by Satan. So the Apostle note's she was first in the transgression. 1. Tim. 2.14. 2. The man was deceived by her, und so eat and sinned with her 〈 in non-Latin alphabet 〉 — So the Apostle likewise writeth, by one man sin entered into the world, &c. Rom. 5.12. Yet this argueth not that Adam was present at the serpents parley, but doubtless heard the sum of it from his wife, and yielded to her persuasions and sinned deeply with her, and the more considering his place.

4. The aggravations of this are many.

• 1. From their creator, it being against his power, wisdom and goodness. Isai 45.9.
• 2. From themselves, it was against the clearest light, knowledge, sense of love as might be.
• 3. It was their own freewill, Satan having no power to compel. O miserum liberum arbitrium, quod adhuc incolume tam parum habuit firmitatis. August.
• 4. It was the inthralling of a l men to come under sin and wrath. Rom. 5.12.

[Quest.] Some questions here.

1. Why did God suffer them to be tempted? And why did he not help in the temptation? [Answer.]

[Quest. 2] No reason, but God's own will, who will justify his councils and providences, however man by his corrupt weight mak'es it seem unjust. The only wise God cannot be blamed by sinners.

2. How come all men corrupted by this sin? [Answer.]

1. The nature sinned in them, and so we. 2. The just sentence of God so hath set it, that upon this sin, all should be flesh of flesh. 3. It is evident there is a loss of all original righteousness in every son of man which God was not bound to renew and an universal depravation of our natures could not but ensue.

• D. 1. Second assaults of Satan, if not resisted, overcome. So it was in the first fall.
• D. 2. Man brought by Satan to unbelief and apostasy from God is prepared for any wickedness.
• D. 3. Hearts slighting God's word are given up to Satan to believe lies.
• D. 4. Hearts so seduced call that good which God calls evil.
• D. 5. Vnbelief maketh souls judge that meat, which is poison, and death by God's word.
• D. 6. Vnbelief stirs up lust in the eye, to that which we should loath.
• D. 7. Forbidden things soonest stir up sinful desires. Stollen waters are sweet.
• D. 8. An irregular desire, to be wiser than God would have us, puts man upon great evil.
• D. 9. Lust persuadeth there is wisdom to be had, where there is nothing but experience of evil.
• D. 10. Lust perfected brings forth sin to the highest; so man lusted and did eat.
• D. 11. The woman was first in the transgression, but the man equal.
• D. 12. All the nature of man propagated, did sin with Adam in the first transgression.
• D. 13. Aggravated beyond all sin is the first transgression, being done willfully, against such a God and such endowments.
• D. 14. Just is it with God to suffer men to fall, that choose it rather than steadfastness in his word. Ver. 6.

The second general contains the sad consequents of the temptation and issue of it, which are many, following to the end of the Chapter.

1. The sad apprehensions in themselves. Ver. 7.8.

2. The proceedings of God with them, wherein.

1. The inquisition made. Ver. 9.13.

2. The sentence pronounced.

• 1. Upon the Serpent. V. 14.15.
• 2. Upon the Woman. V. 16.
• 3. Upon the Man. V. 17.18.19.

3. The gracious dignation of some good. V. 20.21.

4. The ejection out of the garden. V. 22, 23.24.

The first consequent are the effects upon themselves: and are laid down in the two following Verses.

V. 7. And the eyes of them both were opened, and they knew, that themselves were naked, and they sewed together figgee leaves, and made for themselves girding. Cove • ts Sept. & Cald. same.

V. 8. And they heard the voice of Jehovah Elohim walking in the garden at the wind of the day. And Adam hid himself, and his wife from the face of Jehovah Elohim in the midst of the trees of the garden. — Walking n Paradise at noon day, & Adam & his wife were hid from the face of the Lord God in the midst of Paradise. Sept. — And they heard the voice of the word of the Lord God walking, &c. Cald.

In this portion these sad impressions are observable to be upon themselves.

1, Opening of eyes. 2. Sence of nakedness. 3. Shifts to hide it. 4. Apprehension of God's pursuing. 5, Study to hide from him.

The first is thus expressed, And the eyes of them both were opened. This was now the proof of the serpents word, he told them their eyes should be opened. V. 5. And he intended no other than this miserable effect; how ever she took him in another sense. And is put for then. 1. The subject of this effect is, their eyes, which by that which followeth appears to be these. 1. Of their understanding, for they knew, &c. 2. Of their sense for they sewed. 2. The effect produced upon this subject, They were opened; were their minds shut before? Or their eyes blind? Surely, not as to the true and perfect state of mind and sense, for they knew their happiness in God's image; and their covering with his glory, and they saw nothing but good on every side, and that they did see clearly. So that this opening was but a sad effect, to let them understand, and see their loss of God's image, and the misery and shame of sin. Aperti sunt oculi non ad videndum, neque enim caeci erant creati) sed ad discernendum bonum quod amiserant, & malum in quod inciderant. August. Lib. 14. Cap. 17.

The second effect upon this opening of their eyes, is, And they knew that themselves were naked. This effect seems to be upon the eye of the understanding; the Serpents wile was to persuade them, they should be like God's in knowledge, but he intended like himself, to know nothing but sin and misery. 1. The act of their mind, they knew, it was no peradventure or opinion now, but certain knowledge, 2. The object of this knowledge, that they themselves were naked. The sorts of nakedness were mentioned in the last verse of the second chapter. Here it is to be understood of that nakedness which sin maketh, that they were now stripped of the glorious Image of God, of the glory which covered their bodies, and made so naked, that they became ashamed of themselves. Ex. 32.25. Ezek. 16.22. Reu. 3.17. This and nothing but this, did they know; no means of recovering themselves did appear.

The third effect hereupon. And they sewed together fig leaves, and they made for themselves covering girdles. This effect note's the impression which was upon their sense that their eyes beheld their shame, which they could not endure to look upon, therefore they labor to cover it. 1. Here is visible their care of hiding outward deformities, but no thought of covering inward nakedness, upon their souls, now stripped of the Image of God. 2. Their endeavor, they sew together, that is twisted the fig leaves by the stalkes together. 1. The materials poor things to hide shame 2. Their work they patch together. 3. Their vanity, it was to little purpose to hide from God. 3. The end they aim at; and they made themselves covering girdles, or, girding coverts, the Sept. read 〈 in non-Latin alphabet 〉 , a word that signifieth a compassing garment: So that it was to hide or cover round about that deformity in their bodies now appearing whereof they were ashamed. Here they rest, and have no higher thoughts to look to the deformity of their minds: See how sin besotts at the first entrance.

The fourth effect in themselves is the working of guilt which make's them apprehend God pursuing them. And they heard the voice of Jehovah Elohim walking in the garden at the wind of the day. In this effect. 1. The sense affected which is their hearing, the other inpressions were upon their sight internal and external. This falleth on their ears; They heard, which also is conceived to note, either the internal apprehension of conscience by guilt within, or the outward sense, both must be conceived, but the letter notes the outward sense. 2. The object from which this sense suffers The voice of Jehovah Elohim; This voice might be a still manifestation to the conscience, or an external call to the ear, as God did speak with a voice from mount Sinai, &c. doubtless it was a notification of God's pursuing the guilty. 3. The notion, appliable either to God or to his voice, walking in the garden, This can be only metaphorically understood either of God or his voice, for he walk's not properly, but he pursueth, and followeth after sinners, that they cannot escape, 4. The time, as some point it out, The evening of the day, the letter is, at the wind of the day, the 70 express it in the afternoon, 〈 in non-Latin alphabet 〉 Aquin. 〈 in non-Latin alphabet 〉 . Sym.

All these point out the time toward evening, when afternoon and the hot sun the cool gale comes in. Calvin conceive's the phrase more to fit the morning air, and therefore thinks they slept securely all the night in sin. But all are but conjectures.

The word properly signifieth spirit or wind, and may be read as noting the manner of God's speaking and walking, it was in the wind of the day, for by such creatures God make's known his mind. Erat vox sicut ventus diei, &c. Luth Levite 26.39. And no less reasonable may it be thought here to signify that God came in a wind that day to inquire after sinners; which may be very probable, the prefix 〈 in non-Latin alphabet 〉 being often redundant.

The fifth effect, And Adam hid himself, and his wife, from the face of Jehovah Elohim in the midst of the trees of the garden. This last impression made on them by their guilt and the voice of God, put's them to more sense of their doleful fall. 1. The subjects spoken of, the man and his wife, both equal in guilt. 2. Their shift they make, leaves will not serve turn but they fly to hide themselves more securely; sin is not secure and yet thinks to hide. 3. The evil from whence they hide, the provoked and angry face of God. Nothing so terrible to sin as the face of God, that wherein formerly they rejoiced in innnocency. 4. The place of their refuge, The midst of the tree, (singular for plural) Enallage Numeri for the trees of the garden. Trees are thought better than leaves by guilty souls to hide from God; A great consternation must be supposed on them, such as on those that fly to the rocks, &c. to hide them from the wrath of the Lamb.

Now the notes.
• D. 1. Yeelding to Satan, and suffering in evil are the twins of the same day.
• D. 2. Man and woman are equal in vengeance as well as sin.
• D. 3. Sin blinds to good, but open's mind and sight to experience evil.
• D 4. Sin make's men very knowing in misery. Wise to see their fall from heaven to hell.
• D. 5. Sin strips stark naked of spiritual and bodily good, and make's sensible of nothing but shame.
• D. 6. Sin is ashamed of itself, and seeks a covering.
• D. 7. Sin is very foolish in patching a veil or covering to hide from God. Leaves. Ver. 7.
• D. 8. The voice of God pursueth sinners after guilt. Somtimes inward, and outward.
• D. 9. God hath his fit time to visit sinners.
• D. 10. God walk's sometimes in wind. and storms to find out the guilty.
• D. 11. Conscience hear's and trembles at God's voice pursuing.
• D. 12. The face of the Lord God, which is life to his, is terrible to the guilty.
• D. 13. Sin persuades souls as if it were possible to hide from God.
• D. 14. All carnal shifts will sin make to shun God's sight; if leaves do not, then trees must closet them. Ver. 8.

The second consequent of the fall is God's proceeding with the transgressors, and therein. 1. The inquisition he make's after them from verse. 9. to the end of the 13, whereof these steps are visible.

1. His summons of the man with his reply. Ver. 9.10.

2. His examination of the man, with his excuse. Ver. 11.12.

3. His trial of the woman and her answer. Ver. 13.

1. God's summons and man's return are in these verses.

Ver. 9. And Jehovah Elohim called unto Adam, and said unto him. Where art thou? The Lord God called Adam, &c. Sept. — Cald. same.

Ver. 10. And he said, I heard thy voice in the garden, and I feared, because I am naked, and I hid myself. — And Adam said I heard the voice of thee walking in paradise, &c. Sept. — I have heard the voice of thy word in the garden, &c. Cald.

1. In God's summons these particulars are recorded. 1. The power citing, Jehovah Elohim, man's creator and judge, out of whose sight he could not be hid & from whose hand he could not escape, he summons him: 2. The guilty cited, The Adam whom God had made after his own Image, and set him over all the works of his hands, but now Apostat; by this name is appellatively (as is conceived) to be cited both the husband and wife, being both in the transgression. Yet because God speaketh particularly to the woman afterward, I conceive this most properly doth concern the man, 3. The manner of citation, it was by call and speech, called and said unto him. It needs not such curious dispute, what kind of speech it should be, whereby God, summons these, whether created in the air, or ministered by creatures, God might use either way, but this is certain, by words intelligible to man he called him. 4, The citation itself, where art thou? It is by way of interrogation, which is not of the kind of doubting, as if God did not know where he was, the eye of the Lord was still upon him; But this is a sharp sarcastical increpation, to this purpose, how now Adam, are you shy of me? and stinking out of my sight, among thickets, as if you meant to get out of my eye? Come, come, where are you, stand out before me, and answer, the trees shall not cover you from judgment. Such a criminating question is used among men. Dan. 3.14.

2. In Adams reply to this summons, we way see the genuine nature of sin, to deal falsely, and foolishly for destroying man. He answer's nothing right unto God. In the whole we may observe.

1. The efficacy of the summons, it fetcheth Adam out of his hiding place, set's him at God's bar, and forceth him now to say something. And he said, God's voice opened his mouth, but yet his heart seemeth not to be open to acknowledge sin.

2. The substance of his speech, his pretended reasons of hiding himself; never mentioning that which was the main cause indeed. 1. I heard thy voice in the garden. But this could not be the true cause of hiding, for he heard God's voice giving the Law, and shrunk not; only there was something concealed that made this voice so terrible and intolerable.

2. He pretends, his fear upon that voice, and I feared, this fear was doubtless the fruit of guilt, for otherwise in his best condition he feared the Lord, and did not run from him, here he pretends his fearfulnes, but hides his sin still.

3. He pretends another cause of his fear and hiding, because I was naked. He was naked and not afraid before, now he confesseth no more but his nakedness, not what the cause, that made it so vexatious to him, he is not yet come to condemn himself plainly and penitently for that transgression, which brought all this upon him. How doth sin besott?

4, His fact of hiding confessed, And I hid myself. That is, I run into these thicketts, and behind these trees, where thou hast found me; This he could not deny, for he is taken in the • act.

The Notes arising from this passage are.
• D. 1. Jehovah may suffer sinners to abuse his goodness, but he will call them to judgment.
• D. 2. The eternal God only, who is the cause of every Creature who hath made, and knows man, he will be judge,
• D. 3. Adam and all his sons shall be made to judge the • selves by the Lord.
• D. 4. God is not ignorant of the lurking places of sinners. Ps. 139.
• D. 5. God's inquiries are invincible criminations on sinners. Where art thou? V. 9.
• D. 6. He that hides, cannot hide, and he that flieth, cannot fly from God.
• D. 7. Foolish sinners think themselves safe in hiding and flying from God, but God teacheth it must be by coming to him.
• D. 8. God's citation will make sinners speak where they are, will they, nill they.
• D. 9. Sin deal's falsely in its speaking to the Inquisition of God.
• D. 10. Sin pretends God's voice of inquiring, or threatening, to be the cause of man's evil.
• D. 11. It is sin alone that make's God's voice so terrible, which sinners would conceal.
• D. 12. Sinners pretend their fear, rather than their guilt to drive them from God.
• D. 13. Sinners pretend their punish, meant, rather than their crime, to cause them hide.
• D. 14. Sin make's souls naked and yet souls cover sin.
• D. 15. How hard is it to bring a soul to the true acknowledgment of sin. Ver. 10.

The second head in God's inquisition is the further Examination of the man, together with his answer. 12:

Ver. 11. And he said, who hath shown to thee, that thou art naked? Hast thou eaten of that tree, which I commanded thee, not to eat of it? — Cald. to same. — Commanded thee not to eat this only, &c. Sept.

Ver. 12. And Adam said, the woman which thou gavest to be with me, she gave me of the tree, and I did eat. Sept. and Cald. same.

Two branches divide this, 1. God's examination in two questions. 1. Who shown, &c? 2. Hast thou eaten? 2. Mans reply to these questions. V. 12.

In the Examination itself, we may note. 1. The examiner, the Lord God, and he said, he that knew man's heart. 2. The Examination in two questions.

I. Concerning the way how he came to find that change, and know himself to be naked. Who shown thee, that naked thou wert? The form of this question is not of doubting, but of searching and reducing a poor straying sinner to right thoughts of his condition. 1. He inquire's of the subject. Who what is he that should show this, can it come from any out of thyself? it must be thine own spirit, or conscience pressed with guilt that declareth this. 2. Of the act, declared, shown; or told unto thee that is, by suggesting this, hath convinced thee, o • what thou confessest. 3. Of the matter confess • ed, That thou art naked, that is miserably and shamefully naked; for innocent nakedness was his glory, that never made him fear the s ght of God. It was therefore the stripping of his soul of righteousness, and his body of its native ho • our, that make's him hide, and of which his conscience within convinceth him, though he yet labor to conceal it,

2. The next query God puts to him is concerning the right cause of this shameful nakedness, which make's him fly which was his sin, even that which yet he seem's loath to acknowledge, wherein he inquire's, not as if he were to seek of what was done, but to bring the sinner to a sense of it. 1 Concerning his act hast thou eaten, hath thy heart been seduced and so led thy sense to sin? 2. Concerning the object, of that tree, or the fruit of it, of that only tree as the Sep. The speciality of the nature, and singularity of the thing are here intended. 3. Concerning the aggravation which I commanded thee not to eat of it. So much more grievous is the sin, done against such an express •