Commentary on Genesis and Exodus, Commentary · Chapter 2

Commentary on Genesis and Exodus · Commentary · Chapter 2

p. 19CHAP. II.

The Analysis, or Methode.

THis second chapter containeth … of somewhat not ordained before, and ….

The … of the Sabbath, the sanctification thereof, … 3. the reason of the sanctifying, Gods rest, vers. 2.

The … is generall, of the creation of the whole world, and the things therein contained, vers. 4.5. Particular in the description of paradise, and the rehearsall of things concerning ….

Paradise i… described by the situation of the place, … ▪ by the … parts thereof, the pleasant trees, vers. 9. the river divided into … from vers. 9. to vers. 1….

Foure things are rehearsed concerning man: 1. his vocation … the garden, vers. 15. the prohibition to eat of the tree of knowledge, &c. with a permission to eat of the rest. vers. 16, 17. 3. The nomination of the creatures: their bringing to Adam, vers. 16. his naming of them. vers. 20. 4. The creation of woman: where we have 1. the consultation of God, vers. 18. 2. The conf…r…tion, or manner of the womans making, vers. 21▪ 22. 3. The approbation of Adam, vers. 23. The ben…diction of marriage inte…se…ted by Moses, vers. 24.

The Genesis, or grammaticall sense.

v. 1. All the host of them. b.g.T. foreign, the ornament of them. s.H. orna…us, ornament, H. haeb. …s…bai…, armies,S.H. host.

v. 2. seventh day. b.g.T.p.H. foreign, sixth day. s. she …igui. seventh. heb.

v. 3. rested from the workes,S. c. which God ordained to bee made. b. created and made. g. which hee created to bee made. H. which he had made. foreign, S. from doing the worke which he had created.S. c. T. which he created in making. P. heb. that is, God created the matter first, then out of that matter made his workes.differ. vet.

v. 4. These are the generations. B.G.T.P. foreign, booke of generation. S.H.S. H. ad.

v. 6. but a mist went up, B.G. but a fountaine foreign, ascended. S.H. and a mist, &c. P. heb. ve…dh: which signifieth a mist, and a cloud went up: Ch. or a mist went up. T. hee joyneth i… with the other verse,S. H. and maketh this to be the sense, that there was yet neither raine or vapour to water the earth.

v. 7. mad… man of the dust of the ground. G. dust of the ground. B. T. h…b. taking dust out of the ground. S. formed him of the slime, de lim…, of the earth, H. heb. g…aphar. dust.s. b. breathed into his nostrils, B.T. into his face. G:S:HeP:h…b. aph. a face, a …ose… the man was a speaking spirit,div. accep. C. a living soule, caet.

9. good to eat. G:T:S:P:H: tobh. good, pleasant to caet. B.H.Ch.c.

10. one of the place of pleasure: H.C. out of Eden, cater.h.c. app…spr.

11. into foure heads. B.G.H.T. foure beginnings. foreign, S.T. rashim, heads.s.c.

12. there is b…ellium. B.G.T.P.H. foreign. a carbuncle.h.s.c.

Onix stone: b.B.G.H.P. sardonix stone. T. foreign, a greene stone. S. the … is of a naile colour,s. c. the sarda of a flesh colour▪ the sardonix of a mixt colour of both. H. soha…, an onix stone.

13. The land of Aethiopia. S.H. P. of Cush. G.B.T.P. heb. Gush. which is taken as well for Arabia,S.h.c. as Aethiopia.

14. Tigris. S.H. Hidekell. B.G.T.P. heb. taken for part of Tigris. Euphrates. s.H.T.b. perah. g.p.T. heb. perath, which is Euphrates.

15. put him into the garden of Eden. b.g.T.p. in foreign; in the paradise of pleasure. s.H. hegan, a garden, gu… den, signifieth delight, but paradise is derived from pardes, which signifieth an ovehard.

16. thou shalt freely eat. T.g. in eating, eat. b. heb. eat thou. H. thou shalt eat meat. s.S.h.c.

18. an helper like him. b.h. meet for him. T.G. foreign, according to h…m▪ h…b. as before him: Chenegdo. v. 20. s. ad h. c.foreign, like to him. s.differ. ve….

23. she shall be called foreign, woman. s. virago, a mannes. h.T. a woman or mannes. ….g. he. ish. a man, ishah, a w… man: virissa, a viresse. P.diff. ve…. h.C.c.

v. 8. the Lord planted a garden eastward in Eden. b.g.T.s.p. the Lord planted a paradise of pleasure from the beginning. H.C micchedem, from the east.app. pro. prop.

v. 17. thou shalt eat, &c. thou shalt die. ….g.T.h.p. foreign, c…t ye, foreign, ye shall dye, s. in the plurall.S. plur. ….

v. 21. an heavy or deepe sleepe. b.g. soporem, a sound sleepe. T.h.p. foreign, an extasis,singul. which is of the minde rather than of the body, f. tardemah, of radham: a sound sleepe. heb.s.c.

v. 24. they shall be one flesh. b.g.T. heb. they two shall be one flesh. s. H. which reading because it keepeth the sense is approved in the Gospell. Matth. 19.5.S.h. sense.

v. 24. shall leave her father and mothers bed. Ch. shall leave father and mother. c…t.

p. 20The Exegesis, or Theologicall explication.

QVEST. I. How God is said to have rested.

1. GOd rested from all his worke. …. Neither as being weary in working, but resting is here taken only …, or leaving to worke. 2. Neither did he rest from his workes, to receive any use thereof or benefit to himselfe: but the wiseman sheweth how God taketh delight in his workes: Prov. 8.31. I tooke my solace in the compasse of the earth, and my delight is in the children of ma…: he made all things for … use, and man for his owne glory: not that by man there is any new accession of glory to God, which he had not: for infinite was the glory of the blessed Trinity before the world was. Ioh. 17.5. but by man▪ Gods glory in the world is manifested, not to Gods benefit, but to his owne everlasting reward. 3. Neither is God said simply to rest, but only from the workes of the creation: by his providence he worketh still in the preservation of those things which he hath made. Iohn 5.17. My father worketh hitherto▪ and I worke.

QVEST. II. How the Lord is said to have made an end of his worke the seventh day.

Vers. 2. IN the seventh day God finished his worke, &c. 1. Not that God made any of his workes upon the seventh day, as Hierome urgeth this place against the Iewes: tradition. in Genes. 2. neither is it so said, because God in the last point of the sixt day finished his worke, which therefore is counted of the seventh: as the Hebrewes. 3. Neither need we with the Septuagint to read sixt for seventh; which were a corrupting of the text. 4. Nor yet with some Hebrewes to understand the creation of the seventh day: for God had already appointed the dayes to follow in order: and the dayes are not properly said to bee created, but the workes made therein. 5. Neither yet doe wee approve the conceit of Aben Ezra, who saith, that the end or absolution of a worke is no worke. 6. But without any more controversie, the meaning is no more but this, that God had now already upon the seventh day finished his worke: the finishing was done before, but now the Lord beheld it as complete and perfect. Mercer. Iun.

QVEST. III. The meaning of these words, vers. 3. which he created to be made.

Vers. 3. WHich he created, to be made.] 1. This is neither to bee referred to the eternall purpose of God to create those things, which after were made, as Rupertus, lib. 2. de Trinitat. c. 18. for Gods decree and purpose to create the world, is of like eternity to himselfe: but the creation had a beginning. 2. Neither by these words [to be made] is signified the power of generation given to the creature, to make like to it selfe: for from this worke Gods providence ceaseth not still. 3. Neither is insinuated thereby the end to the which, and order wherein every thing was made: as Cajetanus: for this was done in the creation, that beside it, there need no new making. 4. But either it is a phrase of the Hebrewes, who for more certainty and emphasis of speech, doe use to double the word: as vers. 16. in eating thou shalt eat. vers. 17. in dying thou shalt dye: that is, shalt freely eat, and surely die: so God created in making: that is, powerfully and wonderfully made: Mercer. or the words are inverted, and may be placed thus, in setting, making, before created, as Tremellius and R. Isaac: he rested from making the work which he had created. 5. Or if we make any difference, the creation was in the beginning of heaven and earth, as the matter and substance, the making was of the forming of the creatures on the six dayes out of that substance before by God created and prepared. Muscul. 6. But most ridiculous and blasphemous is that fable of some Hebrewes,Of the F…unes and Satyres. that this worke which God created to make, and made not, were the Faunes and Satyres, which God made in the evening upon the sixt day, and being short of time, could not finish them. ex Muscul.

QVEST. IIII. The Sabbath instituted of God, after the creation.

Vers. 4. GOd blessed the seventh day, and sanctified it.] Here wee have the institution of the Sabbath, which afterward was revived by the promulgation of the morall law. We refuse therfore the erronious opinion of Tostatus and Pererius, two Popish writers, who do think that this sanctifying of the Sabbath, is here mentioned by way of anticipation, being not instituted till the time of Moses: for every day to man in the state of innocency should have beene a Sabbath, neither was there any positive precept given to Adam in Paradise,Pereri…s deceived. but only that of not eating the forbidden fruit. Perer. in Genes. lib. 1. p. 223. But in this affirming they are grosly deceived. 1. Man had now transgressed, before the Sabbath was instituted as afterward shall be proved, and therefore they doe out of time urge the state of mans innocency. 2. If man had continued in that state, seeing he was appointed to keepe the garden, and not to live idly, no not in Paradise, it is most like, that even then he should have kept the Sabbath, as a rest & intermission even from such labour, as became that place, and as a symbole unto him of a further perfection to bee attained unto. 3. That the Sabbath was instituted now, the creation finished, it may appeare by the fourth commandement, Exod. 20.11. where this reason of the law is given: For in six dayes the Lord made heaven and earth, &c. 4. It is also evident, that the Sabbath was kept by godly tradition, before the morall law was given, as Exod. 16.23. To morrow is the rest of the holy Sabbath to the Lord. 5. Thus the fathers ground the institution of the Sabbath upon Gods example in this place: as Hierome, trad. in 2. Gen. Augustine, Psal. 80. and Origen thus answereth. Celsus, lib. 6. objecting, if God were weary, that he needed to rest. God rested (saith he) ut nos ab operibus quiescentes, &c. that we resting from our works should celebrate that day.

p. 21QVEST. V. Of the generations of the heaven and earth, how to be understood.

Vers. 4. THese are the generations, &c. 1. This word, generations, is not here to be taken actively, as some of the Hebrewes, for those things, which the heaven and earth brought forth of themselves, but passively for the beginning and originall of the heavens and earth.Hebrewes curious obseruations. 2. The Masorites note that this word toldoth, which signifieth generations, is twice only found fully written, with vau in the beginning, in this place after the world was finished, and in the generation of Phares in the end of Ruth: and they yeeld this reason thereof, because this generation in the perfection of the world was complete, and that other whereof Messiah should come, but all other generations are imperfect, and therefore they are defective in letters: but these observations are curious: ex Mercer.

QVEST. VI. Of the name of God Iehovah.

Vers. 4. IN the day that the Lord God. 1. This is the first place of Scripture where the Lord is called by his name Iehovah. 2. The reason whereof the Hebrewes make to be this: that as Elohim is a name of power and justice, given unto God in the creation: so now Iehovah a name of mercy, is attributed unto God, the whole worke being finished, because therein his mercy appeared: or rather now after God had made his worke full and complete, he is also set forth in his full and complete titles. Iun. 3. The Hebrewes very superstitiously forbeare the reading or naming of this word Iehovah, and use in stead thereof Adonaei: which word we confesse is soberly to bee used, and that it conveniently cannot bee pronounced, because it borroweth all the prickes from Adonai: and wee condemne also the heathens profanation of this name. who derive from them the oblique cases of Iupiter, Iovis, Iovi. 4. This name Iehovah, some would have to expresse the Trinity, because it consisteth of three kinds of letters, some by He, double understand the two natures of Christ, but this is too curious. It is derived of haiah, which signifieth Gods being and essence: and therefore hee is called Iehovah, as by whom man and all things else have their being, ex Mercer.

QVEST. VII. The world made in six dayes, and not all at once.

Vers. 4. IN the day that the Lord made the earth and the heavens] From this place Augustine would gather that all the wor…d was made in one day, and that Moses doth divide the creation into six dayes worke, that it might be the better understood of the simpler sort. l. 4. de genes. ad lit. c. 21. the same was the opinion of Philo Iudaeus, Procopius, and Cajetanus, a Popish writer.

But this opinion cannot stand. 1. It is contrary to the Scripture, Exod 21.11. For in six dayes God made heaven and earth. And Moses writing the story of the creation, must be taken plainly as he writeth. For if the world was made at once, how can it be true, that it was made in six dayes? 2 Augustine other-where holdeth the contrary, that the world was not made in one day, but in order, and he giveth this reason, because if the creatures had beene made together, non haberent sensum, infirmitatis, &c. they should not have the like sense of their infirmity, as now they have, one seeing another made before them. quaest. 106. ex vet. testam. Ambrose giveth the like reason: ne increata crederentur, the creatures were not made at once, lest they might be thought not to have beene made. lib. 1. Hexem. c. 6. 3. Whereas Moses here saith, in the day: we will not answer with Gregory, that it is so said, because the matter or substance of the creatures was created at once in the beginning, Gen. 1. 2. though they received their forme and perfection afterward. lib. 32. moral. c. 10. this also is Iunius opinion in his last edition: for as yet the day was not created, nor the light, when the heaven and earth were made in the beginning: and Moses here directly speaketh of the plants and herbs, that were not made before the third day. I allow rather Tremellius judgement in the first edition, who translateth, for in the day, be…om: in the time: a part being taken for the whole: as afterward, vers 17. in …he day, thou eatest thereof, (that is, in the time, whensoever thou shalt eat thereof,) thou shalt dye the death: so also Mercerus.

QVEST. VIII. Of the mist that went up from the earth.

Vers. 6. BVt amyst went up] because the Latine text readeth a fountaine, Augustine being unskilfull of the originall, much busieth himselfe about this matter, sometime thinking that one fountaine is here taken for many, whereby the earth is overflowne: other while that some great river, as Nylus, might water the earth. lib. 5. de genes. ad lit. c. 9. Others taking that to be impossible, doe only understand Paradise to have beene watered with this fountaine, as Albinus, contrary to the text, which saith, it watered all the earth: yea, to make this matter more doubtfull, the interlineary glosse saith, that there fell no raine before the floud, but that all the earth was watered with the fountaines and springs of the earth. Wherefore to cleare these doubts, we are to resort to the originall word, gnedh, which signifieth a vapour, or a myst:The latine vulgar text refused of the Papists. and let it here be noted, that Per…tius a Jesuit writing upon Genesis in this place, forsaketh the vulgar latine text, and cleaveth to the Originall.

It being then agreed, that wee are to read, not a fountaine, as Hieromes translation hath, and the Septuagint, but a myst or vapour, yet there remaineth another doubt: for some read affirmatively, but a vapour ascended, as all the interpreters, but Tremellius, who understandeth it negatively, joyning it thus with the former verse, there was not a man to till the ground, or any vapour had ascended, &c. and so he would have the negative (ain, not) used before, to be supplied here. This I take to be the best reading, both for that it is most agreeable to the text, which sheweth that God created the plants without any naturall helpe, either of raine or mysts, or artificiall of mans labour: that neither raine had yet descended, nor vapours ascended. As also because the manner of Scripture phrase will beare it: as Exod. 20.4. Thou shalt not make p. 22to thee any graven image, or any similitude, &c. where throughout the whole verse, the negative particle, lo, not, must be supplyed, which is but once in the beginning of the verse expressed.

This interpretation we preferre before either that of the Hebrewes: 1. who referre this verse to that which followeth, and joyne it not with that, which goeth before, but make this sense: that as yet there were no plants or herbs that appeared above the earth, but lay yet hid, till God sent raine, whereby the earth was prepared for the creation of man, and the plants watered: so R. Sel. But this is a vaine conceit: for upon the third day trees were made, which appeared above the earth: and the earth having beene so lately covered with the waters,Iunius translation preferred. was yet moist enough. 2. Either that of Eugubinus, who saith it rained the second day, and then the plants were brought forth the third: for upon the second day the waters were gathered together from covering the earth, so that no raine was then needfull. 3. Mercerus distinguisheth the times: the 5. verse hee understandeth of the first growing of the plants in the creation, which was done without raine or dew: but the 6. verse hee referreth to that ordinary course, which God appointed afterward, by dewes and raines to refresh the earth. 4. Musculus will have the 6. verse, of the ascending of vapours, to be understood of the very time of creation: that God used those helps of nature, but this were to tye God unto meanes: wherefore I take it with Iunius to be an explanation of the former verse: that it had neither yet rained, nor any mist had ascended, when God onelyonly by his word caused the plants to grow out of the earth: this is the exposition of R. Saadia, which Kim…i preferreth before all the rest.

QVEST. IX. Whether Paradise were terrestriall.

Vers. 8. THe Lord planted a garden eastward in Eden, &c. Hierome readeth for eastward, à principi…, from the beginning, whereas the word is Kedem, the East, translated by the Septuagint foreign, so that Hieromes conceit that God made Paradise before the heaven and earth, tradit. in 2. gen. is grounded upon the false interpretation of this place: and how could Paradise which was upon the earth be planted, before the earth was founded? 2. Their conceit is removed, that imagine Paradise to bee no terrene or corporall place, but to be spiritually understood: as Philo, lib. de mund. op…fic. and Origen, whom Epiphanius confuteth by this reason, that where there are true rivers, as Euphrates, which is confessed of all to bee one of the rivers of Paradise, where were also very trees and plants, there Paradise must bee a terrestriall place. epist. ad Ioann. Hieros…l. 3. Neither can the whole earth be taken for Paradise, as some have thought, because it is said here to bee planted in Eden, which was the name of a speciall country. Esech. 27.23. Harah, Canneth, Eden, are joyned together.

QVEST. X. Where Paradise was situate.

LIkewise for the situation of Paradise: 1. it was neither in a remote place beyond the Ocean, which opinion is attributed to Ephrem. 2. nor a place higher than all the earth, Damasc. lib. 2. de fid. orthodox. c. 14. 3. nor next unto heaven, as Rupertus, de Trinitat. c. 37. 4. nor reaching up to the Moone, as some other have imagined. 5. nor in the aire, though not so high as the Moone, as Alexander, Hales, and Tostatus. 6 nor under the Equinoctiall. Bonavent. in 2. senten. c. 17. for these rivers, Tigris, and Euphrates, which flowed out of Paradise, and the country Eden, where Paradise was, came not neare the Equinoctiall: and they are knowne to be in Asia, not in any remote and unknowne countrey, in earth, not in the aire, or next to the Moone. All these are ridiculous & childish fancies, and need no long confutation.

QVEST. XI. Of the tree of life.

Vers. 9. THe tree of life, &c. 1. This was a visible tree, planted in the midst of Paradise, in a visible place, not spiritually or▪ allegorically to be understood, as Origen thinketh. 2. neither is it called the tree of life, because it was able to give immortality, and to preserve from death for ever, as Tostatus, or onelyonly because it was able to preserve man from death, till such time as hee should bee translated to immortality, as Scotus in 2. lib. sent. dist. 19. qu. 1. and Thomas, with others. 4. Neither need it bee disputed, whether the tree of life had this power to preserve from death, by a supernaturall gift, as Bonaventure: or by a naturall faculty,The tree of life did not give immortality. as Hugo, Thomas, Pererius upon this place. 5. For it is evident that this tree had no power to give immortality at all, by the taste of the fruit thereof: 1. because that no corruptible food can make the body incorruptible: but the fruit of this tree could not nourish nature without corruption and alteration, and without nourishment it could not give life to the body. 2. Againe, man had by his creation power given him to dye, if he had not sinned wherfore immortality was the gift of his creation, not effect of the eating of the tree. 3. And if it could have givē immortality, it must have had a power to preserve from sin: for by sinning, man became mortall: so that if it could not defend him from sin, it was no more the tree of life in regard of the effect, than any other tree of the garden: for if he had not sinned, he should not have dyed, what fruit soever he had eaten of, that only tree of knowledge of good and evill excepted.

Tree of life not effectively so called, but significatively.6. Then our opinion is this, that it was called the tree of life, not so much for the operation (though we confesse it might give strength and vertue also to the body: Mercer.) but chiefly for the signification, because it was both a signe of life received from God, and a symbole of Christ, who is our true life: and herein we approve rather the opinion of Augustine, Eugubinus in Cosmopeia, who thinketh it was called the tree of life, not effective, but significative, not effectually, but significatively, as a signe of true immortality, which he should receive of God, if he continue in obedience: First, it is the tree of life, as the other was of knowledge of good and evill, which was not so called, because it gave knowledge, but was a seale unto them of their miserable knowledge, which they should get by experience in their transgression, Magister. p. 23lib. 3. distinct. 17. therefore the tree of life must be so called, because it was a seale and pledge of life: secondly, thus the Scripture significatively and simbolically expoundeth the tree of life: Prov. 5.18. Wisdome (which is Christ) is a tree of life. Revel. 2.7. To him that overcommeth will I give to eat of the tree of life: see more of this, Synops 17. cont. err. 5.

QVEST. XII. Of the tree of knowledge of good and evill.

vers. 9. THe tree of knowledge of good and evill. First we affirme, that this was a visible materiall tree, not spiritually to bee interpreted, as some have thought, because Eva was tempted with a visible object, it was pleasant to the eyes, Gen. 3.6. Secondly, we hold it a curious matter, to search what kind of tree it was. 1. whether a vine tree, as some thinke, because of the institution of the Sacrament, where wine is used: which is a signe of Christs bloud, not a remembrance of mans transgression. 2. or a fig-tree, as Theodoret. qu. 28. in Gen. because they made them aprons of fig-tree-leaves: whereas they had cause rather to abhorre that tree of all other, and therefore not to use the leaves. 3. or whether any tree rather than a fig-tree, as Tostatus, or an apple tree, because it is said, Cant. 8.6. I raised thee under an apple tree, &c. which words have an allegoricall sense. None of these certainly bee affirmed,What kind of tree it was. the Scripture having not expressed it.

Thirdly, it was called the tree of knowledge of good and evill: 1. Neither because it endued them with reason and understanding, as some of the Hebrewes: and Oukelos translateth, of whose fruit they which eat shall know good and evill: for being created according to Gods image, they are made reasonable soules. 2. Neither because it gave them indeed, sharpnesse of wit, as Iosephus, 1. lib. antiquitat. for God then would not have forbidden man the use of it, being for his good. 3. neither, as Ramban, Why it was so called.because before only by a naturall instinct, as other creatures they were led: for then, as R. Moses well noteth, they should have gained and not lost, by eating of the tree of the knowledge of good and evill. 4. neither was it so called, because of the lying and entising words of Satan, that promised they should be as Gods, knowing good and evill: as Tostatus, Pererius upon this place: for it was thus called before the tentation, Gen. 2.9.17. and God forbiddeth them to eat of it under that name: so that it is most like to have beene so called by God himselfe. 5. We thinke rather it was so called of the event, because by transgression of Gods commandement, in eating of the forbidden fruit, they had an experimentall knowledge, (a speculative knowledge of good and evill, they had before, as the rich man hath of poverty) what good they had lost, and what evill they were fallen into: and this is the sentence of most of the fathers. Neither doth that place hinder this interpretation, Gen. 3.22. because the Lord saith, man is become as one of us to know good and evill: that seeing man in knowledge was now become like unto God, (and this experimentall knowledge is not in God) therefore it cannot be so taken: for here the Lord speaketh (ironically) not that man was now become like indeed in knowledge to God, (for it is not to be thought, that mans knowledge was increased by his sinne, and if it were so, Sathan had not lied, in promising them to bee like unto God) but the Lord derideth mans folly, that was brought into such a foolish conceit to thinke by breaking the commandement, to be made like to God. 6. This tree of knowledge of good and evill may bee also mystically understood of that perfect and absolute knowledge, which God hath reserved to himselfe: the which they are forbidden to search after, but to content themselves with that gift and portion of knowledge, which God had already abundantly given unto them. Mercer. in Gen. 2. v. 16.

QVEST. XIII. Of the river of Paradise.

Vers. 10. OVt of Eden went a river, &c. and from thence it was divided into foure heads. 1. These foure heads had not their beginning in Paradise, as some have thought: but the river out of the which these foure heads of branches issued forth, came out of Eden, and is found to have his head or fountaine in the mountaines of Armenia the great: there this river Euphrates, is called Pac Perath, the flowing out of Euphrates. Iun. 2. Neither was this river divided into foure heads in Eden before it came to Paradise, which seemeth to be the opinion of Eugubinus: for from thence, that is, when it had passed thorow the garden, it parted into foure streames. 3. Neither doe I thinke that the two great rivers Tigris and Euphrates, doe first run together thorow Paradise, and then divide themselves into foure brookes, as Mercerus thinketh: for this is but one river, that came out of Eden to water the garden: and beside the rivers Tigris and Euphrates touch not together, till they come to the Towne Massica, not farre from Babylon, and then they part againe, and one streame runneth along by Seleutia, another by Babylon, Calvin. ex Plin. lib. 6. c. 26. but Paradise is supposed to have beene situate more eastward than Babylon. 4. Neither can I subscribe to their sentence, that make Physon and Gihon, to bee the two doores or passages, whereby the river Tigris entreth into the Sea: for they are too remote from Paradise, and therefore serve not fitly for the description of the river of Paradise. 5. Nor yet can we properly make these foure heads, to be the two rivers Euphrates and Tigris, before they enter into Paradise, and the two streames, whereinto they are parted againe beneath Paradise: which is the opinion of Calvin, and Iunius edition 1. which else-where I have approved as most probable. But these reasons make against it.Syno…s. contr. … quaest. 3. 1. wee must have but one river that commeth out of Eden into Paradise, not two. 2. These too rivers joyning together and parting againe, are still not foure but two streames. 3. The text saith, that from thence, that is, as the river runneth out of Paradise, it is divided into foure heads: wee must then seeke for these foure heads, at the comming forth, not at the entring. 6. Tostatus thinketh, that this river made a great lake, after it passed Paradise, and from thence branched forth into foure streames: but then not the river, but the lake should be divided. 7. Barcephas hath this conceit, that this river ran under the Ocean, and so brake forth in divers places of the p. 24earth, lib. de Paradis. But Moses description is against him: who maketh this river immediatly to divide it selfe from Paradise, and sheweth what countries every one of them compasseth▪ 8. Wherefore I thinke it more probable, that this river which runneth through Paradise, is the river Euphrates, which afterward streameth into foure rivers, as they are here described by Moses. Of this opinion is Iosephus, who best knew the situation of those countries, as he is cited by Ambrose, Iosephus historiographus paradisum, &c. dicit rigari slumine, qui divid…ur in 4. fluvi…s: Iosephus the historiographer saith, that Paradise is watered with a floud, that divideth it selfe into foure rivers. epist. 42. First then it is certaine, that Euphra…es that great river, did send forth divers chanels and streames out of it, more than one or two, as Iunius proveth out of Ptolomy, lib. 5. Geogr. c. 23. C…lvin out of Arrianus, lib. 7. Secondly, it is evident, that there were such rivers so called, as Moses here describeth them. For Pliny maketh mention of a river called Phasitigris, lib. 6. c. 27. as compounded of Phasis (which seemeth to be derived of phishon) and Tigris: and a part of Tigris was called Digli…o, Plin. lib. 6. c. 27. for …, which was this Hiddekel. Thirdly, Iunius very learnedly sheweth which were these foure streames issuing out of Euphrates: Pishon is that part which runneth with Tigris about Armenia, and was corruptly called Phasitigris: the same also is Nahar mal…ha, Ptolomy calleth it Basilaeon, the Kings riuer: Gihon is the riuer Naharsares, that emptied it selfe into the Caldean fens: Hiddekel, is that branch, which above Seleucia falleth into Tigris, which was corruptly called Diglito: Perath is the river Euphrates, that ran along by Babylon, and at the first had his proper passage into the Persian gulph, but now falleth in with Tigris.

But whether these are those foure heads or streames of Euphrates, it may be doubted: because the riuer Nahar malcha, the Kings riuer, was thought first to be cut out by Gabaris the governor of that province, to stay the swiftnes of Euphrates, as it falled vponupon Babylon: which river was afterward scoured & ditched by Trajanus and Severus. It is certaine then, if the current of this river were not naturall, but made by the industry of man, and that long after Moses time, that it can be none of these foure heads here described; unlesse we say with Calvin, that mans industry only here helped nature, and that G…baris caused the naturall current, landed vp, to be opened and enlarged. Wherefore I hold it the best resolution with Mercer…, to say, that seeing not only the names, but the channels and currents of rivers and streames may be altered & changed in time, that it can hardly now be defined, which are these foure streames of Euphrates: it sufficeth us to know, that sometime this river was so divided by branches, where the situation of Paradise was: the particular place whereof is not now knowne.

QVEST. XIV. Of the river Pishon.

Vers. 11. THe name of one is Pishon.] Most of the ancient writers, as Hierome, Ambrose, Epiphanius, with others, did take this Pishon for the river Ganges in India, which they understand here by Havilah, from whence great store of gold is brought. But this cannot be so: 1. Ganges hath his originall, as Strabo writeth, from the mountaine Caucasus, lib. 15. and is found to bee 70. degrees, that is, 4030. miles distant from Tigris and Euphrates,It cannot be the river Ganges. and therefore these rivers can have no concurrence together, as these are described by Moses to run through Paradise. 2. Havilah is not here taken for India, but for a countrey much nearer: as Gen. 25.18. Ismael is said to dwell from Havilah to Sur, that is toward Aegypt: and Saul is said to have smote Amelech from Havilah, as thou commest to Sur. 1 Sam. 15.7. but neither Ismael dwelt in India, nor yet Saul pursued the Amalekites so farre. 3. And though India be fertile of gold, from whence it is supposed Salomon had such store, yet the neerer countries yeelded great plenty of gold unto David, Mo…b, Ammon, Amalech, 1 Chron. 17.11. 4. Wherefore it is most like, that this river Pishon was a branch of the river Tigris, which also was called in a certaine place, Phasis, as witnesseth Curtius, lib. 5. and Pasigris, a word compounded of Phasis and Tigris, as Pliny saith, lib. 6. c. 27.

QVEST. XI. Of Bdellium.

BDellium. 1. It is neither a precious stone, as the Hebrewes thinke, for it is like Moses would have so called it, because he nameth the Onix stone in the same place with it. 2. Neither was it a kind of Margarite or pearle, as Eugubinus and Oleaster suppose. 3. but a kind of tree, which Pliny describeth to be of a blacke colour, leafed like an oake, of the bignesse of an olive tree, bearing fruit like a wild fig tree, growing in Bactriana lib. 12. c. 9. Dioscorides calleth it bdolchon, comming very neere the hebrew word bedoloch, lib. 1. 4. Neither doth that place make any thing against this sense, Numb. 11.7. where Manna, which was white, is said to be of the colour of bdellium: by the which, some gather, bdellium to be pearle rather for the whitenesse, than the tree called bdellium, which is blacke. But this doubt is easily removed, for though the tree was black, yet did it beare a bright gumme like vntounto wax, somewhat whitish. Plin. lib. 12.9. so then Man…a is likened for colour not to the wood, but the gumme of the tree bdellium.

QVEST. XV. Of the river Gihon.

Vers. 13. THe name of the second is Gihon] 1. This cannot be Nilus a river of Aegypt, as many have supposed: for this river had not affinity with Tigris and Euphrates, neither did ever meet with them, being so farre asunder: for Tigris and Euphrates had their beginning in the mountaines of Armenia, Nilus from the mountaines in Aethiopia:Gihon not Nilus. and they run into the Persian Sea, and Nilus into the Mediterranean. Againe, Nilus is named to be a river of Aegypt, not of Aethiopia. 2. Where that place is objected, Ierem. 2.18. what hast thou to doe in Aegypt, to drinke the waters of Geon, as the Septuagint read? the hebrew hath not Geon, but Sichor, which signifieth blacke or troubled, as Hierome translateth, which some take for Nilus, which was called Melas, blacke: some for another river that divided the land of promise p. 25from Egypt, falling into the lake Sirbon. Iosu. 13.3. 3. Aethiopia here is not that great countrey beyond Aegypt, but another countrey neere unto Palestina, called Arabia deserta, in hebrew Cush, which is a common name both to that large kingdome called Aethiopia, and to Arabia. And this may appeare, Gen. 10 7. where the sonnes of Cush are rehearsed, Seba, Chavila, Sabteca, who all inhabited about Arabia: likewise Zipporah, which was a Madianitish woman, Exod. 2.16. is Chusitis, an Aethiopian, or Cushite, Numb. 12.2. so that the Madianites about Arabia were also called Aethiopians or Cushites. 4. Neither is this Gihon, that river, that ran by Jerusalem, 1 King. 1.33. though it beare the same name: for the head of that river was not farre from Hierusalem, whose springs Hezekiah stopped, and turned them another way. 5. Wherefore this Gihon compassing the land of Cush, that is, Arabia deserta, was a part or branch of the river Euphrates, called Naharsares, with Ptolomy, Baars…ris, Iun.

QVEST. XVI. Of the rivers Hidekel and Perath.

TO other two rivers, Chidekel and Perath, are confessed of all to bee the river Tigris and Euphrates: the first is so called of his swiftnesse, for Tigris in the Median language signifieth a sha…: the other retaineth the hebrew name: for whereas Moses here saith, hu Perath, this is Perath, both these joyned together, make Huphrates, or Euphrates: so called, because by the inundation thereof, as Nilus, it maketh the land fruitfull, of the root phara, which signifieth to fructifie. These two rivers taking beginning, from divers parts of the Mountaine Taurus, doe run asunder a great distance, Tigris by Ninive, Euphrates by Babylon, and then ioyning together, and parting againe, doe compasse Mesopotamia, so called, because it is betweene the rivers. These then are the foure heads or streames of Paradise, as hath beene shewed.

QVEST. XVII. Whereof Adam was made, and of the excellent constitution of his body.

Vers. 7. THe Lord God made man of the dust of the earth. First, it is evident that God only made man, not the Angels, they were not so much as preparers, or temperers of the matter, whereof man was made, as some have thought: for God himselfe said, Gen. 1.26. Let vsus make man. 2. Man was made of the dust, as the thinner and purer part of the earth, not of a slimy matter mixed of earth and water, as some thinke: and this is evident by this reason: Man was made of that element to the which he is last resolved, but his body falleth at the last to dust. Gen. 3.19. Dust thou art, and to dust thou shalt returne. Wee deny not, but that out of dust God might prepare a second matter compounded of the elements, and thereof frame mans body, but it is curiosity to inquire after that, which is not in Scripture expressed, or out of the same by some collection may bee gathered. 3. It is also evident, that God made mans body of a more excellent constitution, than any creature beside, and of a fit temper to be a convenient instrument for his soule. 1. Mans body hath the preheminence in respect of his upright stature, whereas other creatures looke downewards, whereby he should be admonished to looke upward toward his Creator, and to behold the heavens, as also thereby is signified the lofty dominion and command, which is given unto man over other creatures. 2. The temperature of mans body is most excellent, whereas other creatures,The frame of mans body more excellent than of any other creature. by reason of their grosse and cold humours doe grow over, beasts with haire, fowles with feathers, fishes with scales. 3. The fashion of mans body, and the ready use of his members, surpasseth all other creatures: as God hath given unto man his hands, whereby he worketh, and perfecteth the invention of many profitable art. 4. Though other creatures in the quicknesse of some senses exceed man, as the vulture in seeing, the dog in smelling, the moule in hearing, the spider in feeling: and in strength, many beasts goe beyond man: yet herein is mans excellency, that he both better discerneth and judgeth of the outward sense, and is endued with reason, wherby he subdueth all other creatures to his service: and so maketh use unto himselfe of their strength, sense, or what other naturall faculty they have. Lastly, it was fit that mans body should bee made of an earthly, not of an …ethereall or celestiall matter, because he was to live in the earth: and for that such a body was fittest to bee capable of sense, by the which the soule being sent into the body as a naked table, might gather experience, and by experience knowledge. Perer.

QVEST. XVIII. In what state or age Adam was created.

1· FVrther, that Adam was created in a perfect age, it is without question, because his body was in the first instant apt to generation: for the Lord said unto them, increase and multiply: and immediately after his transgression Cain was begotten, Genes. 4 1, 2. But in what age, and stature of body Adam was created, it is not so certaine: some think, that he was made about the yeares of Christs age, between 30. and 40. but I rather approve their collection, that thinke his body was in the creation, of the same growth and perfection, wherein those long lived Patriarks were fit for generation, which was about 65. yeares, for at that …ge Kenan & Henoch begat children, and none under those yeares, Genes. 5.12. whereupon it followeth, that … Adams bodie did shew as it were 50 or 60 yeares in his creation,Adam how the longest liuer of all the Patriarks. he might well bee thought to bee …ongest liver of all the Patriarks: for he lived after his creation, 930 yeares, to the which adde 50 yeares, …ll which time his bodie if it had beene borne would hauehave beene growing to that state, wherein he was …reated: and so he shall exceed the age of Methuselah, who lived but 969 yeares. 3. But that is a ridiculous conceit of Ioannes Lucidus, lib. 1. de emendat. tempor. c. 4. that Adam was the biggest Giant that ever was: and Moses Barcepha reporteth the like fansie of some, that iudged Adam to be of that bigge stature, that … could wade ouer the Ocean. This fansie is grounded vponupon the Latin text, Iosu. 14.15. the name of He…orn was before Ciriatharbe, or citie of Arbah: Adam the greatest among the Anakims is there placed: Adam not the greatest man in stature of body▪and …hose Anakims, say they, were Giants. Contra. But the text in the Hebrew is thus: he was a great man among p. 22the Anakims: meaning Arba before mentioned the word indeede is Adam, which is here no proper name, but a common name for a man, as it is taken in the Scripture, he, a great Adam, or man among the Anakims: if Adam should be taken properly, then must they make the Giant Arba and Adam all one, which is impossible, the one living before the other after the floud.

QVEST. XIX. Whether Adams soule was created after his bodie.

Verse. 7. ANd breathed in his face the breath of life, and the man was a living soule. 1. We neither thinke, that Adams soule was created before his bodie, as Plato among the heathen, and Origen among the Christians thought, that all soules were made together in the beginning, and after sent into the bodie. 2. Neither that Adams bodie and soule were created in the same instant together, as Damascen, lib. 2. de fide. c. 12. & Thomas Aquinae with others are of opinion. 3. But wee rather judge with Chrysostome, hom. 12. that Adams bodie was first framed out of the dust, and then God breathed into it life: and this opinion is most agreeable to the text: that God first made man out of the dust and then breathed the breath of life, and so he became a living soule: so that he was not a living soule in the first instant of his creation, but after God had breathed into him the breath of life: such also is the generation of Adams posteritie, the bodie is first framed in the wombe, and then the soule is infused: as David describeth the manner of his conception, Psalm. 138.15.16. I was made in a secret place, and fashioned beneath in the earth, thine eyes did seeme, when I was yet without forme: where David may seeme to allude to Adams creation, who properly was framed beneath in the earth, and of whom also it may truly bee said, that God saw him, when hee was yet without forme.

QVEST. XX. What is meant by breathing the breath of life.

Vers. 7. THe Lord had formed man, &c. 1. The word is jatsar, which signifieth to fashion or to give shape: & so the Lord here doth perfect the feature of man. 2. He is made not of the dust as some read, but dust of the earth: to shew that man is nothing else but du…t: as the Lord afterward said unto him, Dust thou art: the Lord compounded the bodie of man both of the dust, & red clay of the earth called adamab whereof Adam had his name. 3. But where God is said to breath into man the breath of life, we neither thereby understand with Ramban, that God inspired into Adam his reasonable soule, as part of his owne substance: neither yet doe we thinke that God used any materiall blast: nor yet is it only a metaphoricall speech, uttered according to our capacitie, as Mercer. neither doe we understand here only the vitall and sensitive facultie to be given to man, with Musculus: for the words following, he was made a living soule, which S. Paul setteth against a quickning spirit, 1. Cor. 15.45. doe shew more, than life and sense: therefore I thinke that properly, the breathing of the breath of life, is to be referred to the vitall power, yet so, that the soule of which that facultie dependeth, must be understood together to have beene infused and inspired by the spirit of God, which is here signified by the breathing of God: so that mans creation is set forth in three degrees: the forming of his bodie, the giving of it life, the endewing of him with a reasonable soule created after Gods image. Gen. 2.26.

QVEST. XXI. Whether Adam were created in Paradise.

Vers. 15. THen the Lord tooke the man and put him into the garden of Eden, that he might dresse it, and keepe it. Wee reject their conceit that imagine that Adam was created out of Paradise, as also Eva: as Iosephus. lib. 1. antiquit. c. 1. and Rupert. lib. 2. de Trinitat. c. 22. because it is said, the Lord tooke the man, &c. Contra. 1. God is said to take him, not as remooving him out of another place but shewing him what he should doe, namely, to keepe the garden. 2. The word javach signifieth to leave, as Iud. 3.1. These are the nations which God left: God then left Adam in Paradise, where he had made him: as before is expressed, vers. 8.3. It is evident that Eva was made out of Adams side in Paradise, by the order of Moses narration: it is therefore most like, that Adam also was made there. 4. Where it is objected, Gen. 3.23. that God sent Adam out of Eden to till the earth, whence he was taken: as though he were taken from the earth out of Paradise: there by earth, is not understood any speciall kind of earth, but generally that element out of the which he was created: for as well that ground within, where Paradise was planted, as that without, was earth.

QVEST. XXII. Wherefore Adam was placed in Paradise.

TO dresse and keepe the garden. 1. Though man should not have toyled or wearied himselfe with any labour in Paradise, for that was laid upon him as a punishment afterward, to eat his bread in the sweat of his browes, Gen. 3.19. yet it is evident that hee should have exercised himselfe in some honest labour, even in Paradise. 2. As his charge was both to dresse the garden in planting and nourishing of trees: in which kinde of husbandrie many even now doe take a delight, and hold it rather to bee a recreation, than any wearinesse unto them: as also to keepe it from the spoile of the beasts. 3. This labour was enjoyned Adam, 1 that beeing thus occupied in continuall beholding of the goodly plants in Paradise, he might thereby bee stirred vp to acknowledge the goodnesse and bounty of the Creator. 2. as also thereby the Lord had respect to our instruction, that if Adam was not to live idely in Paradise, much lesse should we spend our daies now in doing of nothing.

p. 27QVEST. XXIII. Whether the precept given to Adam were only negative.

Vers. 16. ANd the Lord commanded him saying, Thou shalt eat freely of every tree of the garden, &c. From these words divers questions are moved. First, wee doe not thinke with Thomas Aquinas, par. 1. qu. 97. art. 3. that this precept was as well affirmative in commanding Adam to eat of all other trees, as negative in forbidding him to eat onelyonly of one tree. 1. This precept to eat of every tree should have beene burdenous to Adam, and a restraint to his liberty, if hee should have beene tyed to eat of all, and not where him liked, 2. It had beene superfluous, seeing his owne naturall appetite would have moved him to eat of the food appointed for him: for though Adam in the state of innocency should not have beene pinched with such hunger and thirst, as wee now are, yet a naturall appetite to his meat hee should have had: for otherwise his food would not have beene pleasant unto him. 3. Eva best sheweth, what Gods precept was, Gen. 3.2. We eat of the fruit of the trees of the garden, but of the fruit, which is in the middest of the garden, God hath said ye shall not eat of it. Gods charge then was only negative, not to eat: the other to eat of the trees, was left unto their choice.

QVEST. XXIIII. Whether the precept was given both to Adam and Eve.

SEcondly, though Augustine doe thinke, that this precept of not eating was given only to Adam, and by him to Eva, lib. 8. de genes. ad lit. c. 17. yet we hold it more probable, that God gave this charge unto them both together. 1. Eve confesseth, that God spake unto them both, and said, Yee shall not eat of it. Gen. 3.2. 2. The Lord saith unto both of them together, Gen. 1.19. Behold, I have given unto you, every herbe, and every tree, &c. at which time also, it is like, that he gave them the other prohibition, of not ea…ing of that one tree: for if God had made that exception before, he would not have given a generall permission after, or if this generall grant had gone before, the exception comming should seeme to abrogate the former grant. 3. The Septuagint seeme to bee of this minde, that this precept was given both to Adam and Eve, reading thus in the plurall number, In what day ye shall eat thereof, ye shall dye: and so doth Gregory read, lib. 35. moral. c. 10.4. But though in the originall the precept be given in the name of Adam only, that is so, for that Adam was the more principall, and he had charge of the woman: and for that the greatest danger was in his transgression, which was the cause of the ruine of his posterity: or as Mercerus well noteth, Adam was the common name both of the man and woman, Genes. 5.2. and so is taken, vers. 15. and likewise here.

QVEST. XXV. Why the Lord gave this precept to Adam.

THirdly, if it be asked, why the Lord gave this precept to Adam, 1. we answer with Gregory, lib. moral. 35. c. 10. that for the better triall of Adams obedience, it was fit he should bee prohibited to doe that, which of it selfe was not evill; that Adam in abstaining from that which was good, might shew his humility to his Creator. 2. In that God gave Adam so easie a precept to keep, only to refraine to eat of one tree, having liberty to use all the rest beside, not like in hardnesse and difficulty to the commandement given to Abraham, to sacrifice his only sonne: herein the transgression and disobedience of Adam appeared to be the greater, in transgressing a precept so easie to have beene obeyed. This Augustine, lib. 14. de civit. dei. c. 15. Thirdly, we answer with Tertullian, that this precept, though in shew but easie and light, yet containeth the very foundation of all precepts, and of the whole morall law: for therein was contained both his duty toward God, in obeying his will, and love toward themselves, in escaping death, which was threatned, if they transgressed. Tertul. lib. con. Iud. So that in this precept Adam might have shewed both his love toward God in his obedience, faith in beleeving it should so fall out unto him, if he disobeyed, as God said, hope in expecting a further reward, if he had kept the commandement. The Hebrewes here are somewhat curious, as R. Isaach: that if they had tasted only of the fruit, and not eaten it, they had not transgressed: but the commandements of God doe concerne the very thought: R. Levi, by eating,Hebrewes curious observations. understandeth the apprehension of things spirituall, which is here forbidden: but we take it rather litterally and historically, that God giveth them so easie a precept to try their love and obedience. Mercer.

QVEST. XXVI. How a Law is not given to a righteous man.

BUt the Apostle saith: The law is not given to a righteous man, but unto the disobedient, &c. 1 Tim. 1.9. And Adam was now just and righteous, and therefore he needed not a law: for answer whereunto, I say; that the law in two respects is said, not to be given to a just man: 1. in respect of the negative precepts, as to abstaine from murther, theft, adultery: but in regard of the affirmative precepts, to retaine them in obedience and doing of good workes, so the just man had need of a law, and so had Adam. 2. A just man need not to feare the punishment of the law: as S. Paul in another place saith of the Magistrate, which is the speaking or living law: he is not to be feared for good workes, but for evill, Rom. 13.4. And in this respect so long as Adam remained in his integrity and justice, the punishment in the law concerned him not. 3. And a righteous man rather of a voluntary disposition, than by compulsion of law yeeldeth his obedience.

QVEST. XXVII. Why God gave a precept to Adam, fore-seeing before that he would transgresse it.

FOurthly, A question will here bee moved, why the Lord gave this precept to Adam, which hee knew hee would not keepe: for answer whereunto, first wee say, that God gave him a precept, which was possible to be kept, and Adam had power to keep it, if he would: it was then not Gods fault, that gave p. 28him free will, but his owne, that abused that gift. Secondly, if it be replyed, why God did not give him grace and stay him from transgression: I answer, that God could have given him such grace, and to the Angels likewise, that they should not have fallen: but it was fit that God should leave the creatures to their free will, and not hinder the course of nature, which hee had made. Thirdly, though God foresaw mans transgression, yet that was no reason to withhold the precept: for then God should neither have made the Angels, nor man, because he saw, that some of both should bee reprobates: and by the same reason God should not have given his written word, because many heretikes doe pervert it to their destruction. Fourthly, as God foresaw mans transgression, so he knew how to turne it to good, as in shewing mercy to sinners, and in sending Christ to restore what man had lost: so that notwithstanding Gods foresight of Adams transgression, he was not to forbeare to charge Adam with this commandement, in regard of the great good, which God also did foresee should ensue.

QVEST. XXVIII. What kind of death was threatned to Adam.

Vers. 17. IN the day that thou eatest thereof thou shalt die the death. The first question here moved is, what death God threatneth to Adam, whether the death only of the body, or soule, or of both. 1. We neither think that the spirituall death of the soule is here only signified, whereby the soule is separated by sinne from God, which was the opinion of Philo Iudeus, lib. 2. de allegor. Mosaicis: and of Eucherim lib. 1. in Genes. for wee see that the Lord himselfe threatned the death of the body to Adam, Genes. 2.19. Dust thou art, and to dust thou shalt returne. 2. Neither is the death of the body here onelyonly imply…d, as some have thought, but the death of the soule by sinne also, which bringeth forth the death of the body, as the Apostle sheweth. Rom. 5.13. Death went over all men, for as much as all men have sinned. There was first sinne in the soule, before there followed death in the body. 3. Neither doe we think, that everlasting death is here excluded,Adam by his transgression, made subject to e…ernall death. as Pererius seemeth to insinuate; lib. 4. in Genes. qu. 4. of this matter. For the Apostle saith: We were by nature the children of death, as well as others. Eph. 1.5. by Adams transgression we were the children of wrath, hee therefore much more, that made us so: and if Adam had not by sinning made himselfe guilty of eternall death, why was the promise of the Messiah presently upon his fall made unto him? Gen. 1.15. whose office is to redeeme us from sinne and everlasting damnation. 4. Wee therefore thinke with Augustine, Foure kinds of death.that by death here is understood, whatsoever death either of the soule or body, temporall or eternall, lib. 1. de c…v…. dei c. 12. for Augustine maketh foure kinds of death: the temporall death of the soule, when it is for a time separated from God by sin: the eternal death of the soule, when it is separated from the body: the temporall death of the body, when it is separated from the soule: the eternall death of the body in hell. So Adam first died in soule, by losing his innocency, he died in body, returning to dust, he was subject also to everlasting death both of body and soule, but from that he was redeemed by Christ. 5. Beside under the name of death, are comprehended all other miseries, calamities, and sorrowes, which are the forerunners of death: so that we may fitly compare death to the center, all other miseries, as the circle, or circumference about the center: or as the Scripture resembleth it, death is as the burning coale, other sorrowes and miseries are as the sparkles that doe rise from the coale, Iob 5.7. Man is borne to travaile, as the sparkes flye upward.

QVEST. XXIX. When Adam began to die.

SEcondly it is inquired, when this sentence began to take place, that in what day soever Adam did eat of the tree he should dye the death. 1. Some thinke, that a day is not here to bee taken, according to mans account of dayes, but as it is before God, with whom a thousand yeares are but as a day: and so Adam died within a thousand yeares after: so Iustinus dialog. cum Triph. but this sense seemeth to bee strained. 2. Neither doe we refer these words [in what day soever] to the first clause only [thou shalt eat] and not to the second, thou shalt dye the death: as though the meaning should not bee, they should dye the same day, wherein they did eat, but at any time after: for this seemeth also to be but a forced sense. 3. But we rather allow Hieromes interpretation, that Adam began in the same day to dye, not actually, but because then he became mortall and subject to death: lib. tradit. in Gen. so Symmachus readeth, thou shalt bee mortall. 4. And beside that; then actual…y Adam entred into misery and sorrow, labour, hunger, thirst, which are the forerunners of death. 5. Adde unto this also, that in the same day, death entred by sinne into the soule of Adam, in the very same day of his transgression.

QVEST. XXX. Whether God made death.

THirdly, seeing that by Gods sentence death seased upon Adam, the question is, whether God made death, and whether this corporall death be a punishment of sin. We answer. 1. that as death is a defect of nature, beside the first intention of the Creator, brought in by sinne into the world, that God is not the …uthor of it, but it is so only the fruit and effect of sinne. 2. But as death is a just punishment inflicted for sinne, so it is of God: who though hee first made not death, yet now hee disposeth of it, thereby shewing his justice upon mans transgression: so that as Augustine saith, speaking of the beginning of darkenesse: Deus non f…t tenebras, s…d…rdinavit: God made not darknesse, but ordered them: so may it bee said of death. 3. Eugubi…us objecteth, that death is not properly a punishment of sinne, because it remaineth in the faithfull, and it is not taken away by Christ. in Cosmopeia. To which we answer. 1. That death also at the last shal be destroyed by Christ,… 1 Cor. 15.26. The last enemy that shal be destroied is death. 2. That although the death of the body remaine yet in the members of Christ, in them it is not now as a punishment, but as a consequent of their corruptible nature, because all flesh is now as grasse, Isa. 40.6. and p. 29death now unto them is not a curse, but turned to a blessing in Christ, being both a cessation from lab…ur, and an entrance into rest, Rev. 14.13. Blessed are they that dye in the Lord, they rest from their labours, and their workes follow them.

QVEST. XXXI. Why it was not good for man to be alone.

Vers. 18. IT is not good for man to be alone] 1. not, as R. S…l. left if man would have beene alone, hee might be thought to be chiefe Lord in earth, as God was in heaven: for if man had beene alone, who should have so thought or spoken? 2. Neither was it not good in respect of God, who by his infinite power and wisdome could otherwayes have multiplyed and increased man, but in respect of that order and course of generation which God appointed for other creatures. 3. Neither is this so said, as though no man could live without a woman: as the Hebrewes have these sayings, nothing is good but a woman: …e that hath not a wife, is not a man, for God hath given unto some a speciall gift, which may supply this want. 4. Neither is S. Paul contrary to Moses, where he saith, it is not good to touch a woman: for he speaketh in respect of those present times of persecution, wherein their wives might have beene a let unto them. Mercer. 5. But this is so said, 1. in respect of mutuall society and comfort: 2. in respect of the propagation of the world: 3. especially for the generation and increase of the Church of God: 4. but most of all it was meet that woman should bee joyned to man, because of the promised seed of the woman, of whom came our Saviour Christ after the flesh.

QVEST. XXXII. Wherein woman was a meet helpe for him.

Vers. 18. LEt us make an helpe meet for him] The word cen…gd…, signifieth, as one before him, or against him. But we neither allow the conceit of some Hebrewes, as R. S…lamon, that the woman is said to be against man, because she is contrary to him. 2. Nor yet doe wee like of Tostatus conjecture, because the male and female in respect of their naturall parts are contrary. 3. Nor yet doe wee approve David Kimchi his collection, that the woman is said to bee as before man, that is, as a servant to attend vponupon him: for shee is appointed to bee his fellow-helper, not his servant: neither is it like, that if shee had beene ordained to any base use, or service, that she should have beene framed out of Adams side. 4. Therefore shee is called a helpe like to man, as Hierome readeth, or according to him as the Septuagint, or as before him as the Hebrew: both because shee was made like unto man, as well in proportion of body, as in the qualities of the mind, being created according to the image of God: as also for that she was meet for man necessary for the procreation & education of children, and profitable for the disposing of houshold affaires 5. This maketh a manifest difference betweene woman, which is alwayes before man, cohabiting and conversing with him, and other females which after their copulation, forsake their males. Luther.

QVEST. XXXIII. When the woman was formed.

A Further doubt is moved by some: at what time the woman was made: where 1. wee reject the conceit of Cajetanus, who making an allegory of this story, of the framing of the woman out of Adams side, is forced to affirme, that God made man and woman together upon the sixth day, and not the woman out of the man: for thus the history of Moses is called into question, and as well may the whole discourse of the creation of the world be allegorised, as this narration of the making of woman. And again, it is contrary to the Apostle, who saith, that the woman was of the man, 1 Cor. 11.9. 2. We likewise refuse the opinion of Catharinus, who thinketh the woman to have been made the seventh day: for this also is contrary to the Scripture, Exod. 20.11. In six dayes the Lord made heaven and earth, the sea and all that in them is. 3. So then we hold, that the woman was made of a rib out of Adams side, as Moses setteth it downe, neither made together with him out of the earth, nor yet made so long after him upon the seventh day: but she was formed upon the six…h day; as is expressed, Gen. 1.27. God created them male and female: which story being briefly set downe in the first chap. is by way of recapitulation, rehearsed more at large in the second chap.

QVEST. XXXIIII. How the creatures were brought to Adam.

Vers. 19. GOd brought them unto man, to see how he would call them. 1. We neither thinke that Adam gathered the cattell together, as the shepherd his sheep. 2. Nor yet, that they were brought to Adam by the Angels: for the text saith, that God, that formed of the earth every beast of the field, brought them: by his secret moving and stirring of them to present themselves to Adam, as they did afterward to Noah, when they went into the arke. 3. Neither was this imposition of names done mystically, nor historically as some thinke. 4. Nor yet doe wee thinke that the beasts were not brought before Adam, but his eyes so illuminate, that hee saw them every where in their places: for this is contrary to the text, which saith, God brought them. 5. Nor yet is it to be imagined, as Barcepha reporteth it, to be the conceit of some, that Adam sate in some high place in Paradise, his face shining as Moses did, and that every beast come as he was called, and bowed the head as he passed by, not being able to behold Adams face for brightnesse: for these are but mens conceits. 6. But we thinke that all the beasts,To what end the creatures were brought Adam. by Gods secret instinct were gathered to Adam, for these causes: 1. that man seeing his excellent creation farre surpassing all other, might thereby be stirred up to praise his Creator. 2. that there might be a triall of Adams wisdome: hee brought them to see how he would call them. 3. that by this meanes the Hebrew language, wherein those names were given, might be sounded. 4. that mans authority and dominion over the creatures might appeare: for howsoever man named every living creature, so was the name thereof. 5. that man finding among all the creatures no helpe or comfort meet for him: v. 20. might have a greater desire thereunto, and more lovingly embrace his helper, which should be brought to him.

p. 30QVEST. XXXV. How an helpe could not be found meet for Adam.

FOr Adam found he not an helpe meete for him, &c. 1. not as Ramban noteth: Adam could finde none to whom to give his name, as he did to the woman, calling her, of ish, ishah: but it must bee understood of the nature of man,Hebrewes v…ine collections. that an helpe could not bee found answerable to him. 2. R. Eliezer, doth so interprete, as that God could not finde an helpe: but God knew that alreadie hee needed not for that cause to bring the creatures before Adam: hee then, that is Adam, could not finde one for himselfe. 3. But impious is the conceit of R. Sel. that man companied with every sort of beast, and so could finde none apt and meet for him. Mercer.

QVEST. XXXVI. Of the excellent knowledge and wisdome of Adam.

FUrther, by this imposing of names upon the creatures, appeareth the great knowledge and wisdome of man. 1. in naturall things: for names were given at the first according to the severall properties and na…ure of creatures: and if Salomon had such exact knowledge of beasts and fowles, of trees and plants, even from the Cedar to the hysop, 1 King. 4.33. no doubt Adam had greater knowledge, whom we may safely hold to have beene farre wiser than Salomon, notwithstanding that place, 1 King. 12. where Salomon is said to bee the wisest of all before him, or after him: for that is spoken of the common generation of men, where both Adam is excepted,Salomon not wiser than Adam. created after Gods image, and Christ that holy seed borne without sinne: this place then needed not to have forced Tostatus to preferre Salomon before Adam in wisdome. 2. Adam had also the knowledge of supernaturall things: as he was not ignorant of the mystery of the Trinity, according to whose image he was made, one part whereof is knowledge, Coloss. 2.10. 3. It may also be safely held, that Adam had knowledge of Christ to come, though not as of a redeemer, for that promise was first made after mans fall, Gen. 3.15. but as of the author and fountaine of life, whereof the tree of life in Paradise was a symbole.Whether Adam knew of the fall of the Angels. 4. And whereas some thinke that Adam and the woman were not ignorant of the fall of the Angels, as Catharinus upon this place; yet it seemeth to bee otherwise, as may appeare by the conference of Sathan in the serpent with the woman, wherein she is altogether without suspition, and the knowledge of the fall of Angels, would have made her more cautelous, not to have committed the same sinne of pride, in desiring to be like unto God, though not in the same measure or degree.

QVEST. XXXVII. Of Adams sleepe.

Vers. 22. GOd caused an heavy sleepe to fall upon man, and he slept.] 1. This was not a naturall sleepe, as some thinke, which Adam fell into by reason of his wearinesse, in taking view of the creatures: bu… an extraordinary sleepe caused by the Lord: who could otherwise have effected his purpose, but it pleased him to use this meanes. Mercer. 2. This was an heavy sleepe: the word is tardemah: teunivah, signifieth a light sleepe, shenah a more profound sleepe: but thardemah is the deepest sleepe of all. 3. R. Isaac Cara thinketh that man was cast into a sleep, to signifie, that he should be as asleep in the house, not given to contention and strife. 4. We doe thinke, that as this was a sound, heavy or deepe sleep of the body, so the soule of Adam was in an ecstasis or trance, being illuminated of God, as it may appeare by this, that when he awaked, he knew that the woman was taken out of him. 5. And this was done (Adam sleeping rather than waking) both that neither Adams sight might be offended, in seeing his side to be opened, and a rib taken forth, nor yet his sense of feeling oppressed, with the griefe thereof, which was not only by sleepe mittigated, but by the power of God concurring with the ordinary meanes: for we see by experience, that sleep is a binding of the sense.

QVEST. XXXVIII. Why the woman was made of one of Adams ribs.

ANd he tooke one of his ribs, and closed up the flesh in stead thereof.] First, the reason is evident, why it pleased God to make woman out of the body of man, not of the earth as he had made man. 1. That hereby might appeare the preheminence that man hath over woman: as the Apostle noteth, 1 Cor. 11.7, 8. that as man is the image and glory of God, so the woman is the glory of the man, because shee was taken out of man. And therefore also the woman hath her name and denomination of man, because she was taken out of him. v. 23. 2. Another cause of this worke was, that it might be a surer bond of love, that the man knowing the woman to be taken out of him, might more firmely set his affection upon her, being flesh of his flesh, and bone of his bones. v. 23. 3. Other reasons are given, why the woman was taken out of mans side: as not out of his head, that she should not be proud: nor out of his feet, as though she were mans vassell: but from his side, to shew the love and conjunction betweene them. Muscul. R. Iosue giveth this reason, why she was taken from under the armes, that shee might acknowledge her selfe under subjection to man: but that is ridiculous, which some Hebrewes note, that the woman was made of a bone, to shew her hard and intollerable nature. ex Mercer.

QVEST. XXXIX. Whence the bone was taken, whereof the woman was made.

SEcondly, we hold that a curious question, which is disputed of the Schoolemen, how Eva was fashioned out of a bone, whether by multiplication of it, as Hugo thinketh, or by addition of some new matter taken out of the earth, as Tostatus, or created of nothing; as Thomas that seemeth more probable, that God used no other matter, in the making of woman, but out of the man, because the text saith, she was taken out of man, which had not beene true, if shee had beene taken out of any other matter. Wee therefore thinke …he first opinion probable, that this was done by multiplying of the matter: August. Mercer. but we must not curiously seeke to finde out a reason of Gods omnipotent power.

p. 31QVEST. XL. How many ribs, and whence taken.

THirdly: 1. We neither thinke with Oleaster, that God tooke two ribs, out of each side of Adam one, because the scripture saith, v. 21. God tooke one of his ribs. 2. Wee also deride that fable of the hebrewes: that God made man and woman together, but joyned by their sides, and after parted and separated them: for the text is contrary, which saith, that God tooke a rib out of Adam to make the woman (for the word ( …selang) properly signifieth a rib, and not the side) and so R. Iosua taketh it. 3. It is also a superfluous question, out of what side of Adam Eva was taken, whether out of the right or left: it is resolved by most, out of the left, because Adams heart lay there: but these are frivolous and needlesse matters.

QVEST. XLI. Whether this rib were a necessary or superfluous rib.

FOurthly: so also is that question unnecessary, and more curious than profitable, whether this rib were any one of Adams necessary and substantiall parts, or one supernumerary and superfluous: some think, that whereas a man hath now 24. ribbes, on each side 12. that this rib was one of them, and that God created a new rib in stead thereof: but this opinion seemeth to be contrary to the text: because it is said, God closed up the flesh in stead thereof: if flesh were in stead of the rib, then another rib was not made in stead thereof. Againe, God had already done with the creation of Adam, v. 7. hee made man of the dust of the earth: but if Adam had a rib created afterward, then was he not before perfectly created. Wherefore it is more like that this rib was above the usuall number of ribs created of purpose by the Lord, not as a superfluous or monstrous part, but as necessary for the creation of the woman, which God intended. Mercer. Calvin. And therefore Cajetanus needed not so to have beene perplexed with this question, as not finding a solution thereof, to have left the veritie of the story, and stye to allegories.

QVEST. XLII. Of the womans soule.

FIfthly, though no mention be here made of the creation of the womans soule, yet it may be gathered, that she had her soule from God immediately as Adam had, because they were both created according to Gods image, Gen. 1.27.

QVEST. XLIII. How God is said to have built the woman.

Vers. 22. HE made or built a woman, and brought, &c. 1. God is said to have built woman: neither because of the frame and fashion of her body, which is made broadest and lowest downeward, like the building of an house, as Rab. Sel. which though it be so, that God framed the womans body as fittest for procreation of children, yet Moses in thus speaking aimed not at it. But by this is mea…, both that man was yet as an unperfect building, before woman was made: and that by the woman the house and family is builded by procreation of children: and thereof the hebrewes call a sonne Ben, of Banah, to build. Mercer.

2. Shee is called Ishah, woman, by a figure called Prolepsis, for this name was afterward given her by the man.

3. She is said to bee brought to man, not as though shee were made in some other place; but God doth present her and offer her to man, and as it were, marrieth and joyneth them together.

4. But the Hebrewes have here some ridiculous observations: as upon the word Iisgor, Hebrew curiosities.in the former verse, he closed up: which is the first word with Samech used hitherto by Moses: because Samech answereth to the first letter of Satan in sound, which is Shin, with a left pricke, they note, that Satan came into the world, and so the occasion of evill by women: so likewise out of the word Iebi…ah, which letters make 24. in number, they note that the woman was brought to man with 24. ornaments: whereas they cannot deny, but that she came naked.

QVEST. XLIIII. How Adam knew the woman to be taken out of him.

Vers. 23. THe man said, this now is bone, &c. 1. Adam understood this, that the woman was taken out of him, not so much by the contemplation of the similitude and likenesse of her shape. Mercer. or that he felt some alteration in his body, as though somewhat had beene taken from it: Reuchlin. but hee had this knowledge especially by divine revelation. Calvin. 2. Adam looking upon the woman, did not presently desire her company, but sincerely with a cheerefull minde acknowledgeth how fit a mate God had provided for him. Reuchlin. 3. This now, or for this time: which words are not to bee referred with the Hebrewes to the time to come, that though at this time a wife was prepared out of man, yet it should not be so afterward, but it hath relation to the time past: that although before among all the creatures he could not find a fit companion, yet now hee had obtained one. Fagius. 4. Hee giveth the woman her name, to shew the authority of man over the woman: and in the derivation of the word ishah, from ish, the antiquity of the Hebrew tongue appeareth: the like is not to be found in any other language. 5. The Hebrewes wel note, that ish with Iod, signifieth a man, without Iod, which is the first letter of the name, Iehovah, it is fire, so where God is not the directer of the inward parts, there is nothing but fire & contention. Mercer.

QVEST. XLV. How a man is said to leave father and mother.

Vers. 24. THerefore shall a man leave, &c. 1. These are not the words of Adam, as Epiphanius thinketh or immediatly uttered by the Lord to Adam, but of Moses directed by the spirit of God, who inserteth here a perpetuall law concerning marriage, 2. The man is said to leave father and mother, either comparatively and in degree, that he is rather to leave them than his wife: Oecolamp. or conditionally, if they shall seeke to dissolve the knot of marriage, therein the sonne is to leave them: Muscul. as also the p. 32leaving of the father and mother, signifieth the erecting of a new family: as the Chalde readeth, hee shall leave his father and mothers bed: for the ancient use was for children unmarried to lye in their parents chambers. Mercer.

3. They shall be one flesh, not only in respect of carnall copulation, as R. Sel. for so bruit beasts may be said to bee one flesh: but in respect of their perpetuall society, the conjunction both of their bodies and minds. Now whereas the Apostle saith, that he which is joyned to an harlot, is one flesh: the Apostle there applieth not that which is proper to marriage,… he … one … to fornication: but sheweth, what injury they doe to marriage which commit fornication, yeelding that to harlots, which is peculiar to wives, to be made one fl…sh with them. And yet this difference there is, that the man and wife are joyned together both in flesh and spirit: as it followeth in the same place, he that is joyned to the Lord is one spirit. 1 Cor. 6.17. but the harlot though joyned in body, is severed in heart and affection.

QVEST. XLV. How man was not ashamed of his nakednesse.

Vers. 25. THey were both naked, and were not ashamed] 1. Adam was not ashamed▪ not, as some Hebrewes say, because Heva was of his owne flesh, for afterward they were one ashamed to behold the nakednesse of another: neither doth Moses set them forth as impudent and unshamefast persons: such as the Adamites are, pretending this example, companying together like bruit beasts: but this nakednesse of their bodies, sheweth the nakednesse and simplicity of their minds: for shame is the fruit of sin: and therefore before sinne entred, they were not ashamed. 2. Some thinke, that there remaineth yet in children that are not ashamed of their nakednesse, some shadow of our first estate: but children are therein unshamefast for want of reason, as the like is to be seene in bruit beasts. But in the kingdome of heaven, we shall be all naked, and without shame as Adam was: and without feare or danger of sinne which Adam was not. 3. Further, notwithstanding their nakednesse, they should not have beene offended with the weather, either heat or cold: not that their skin was like unto the nailes of the fingers, as R. Eliezer thinketh, which wa… taken away after their fall: but God would have so tempered the elements, and the quality of their bodies, as that all things should have beene serviceable unto them.

4. The places of doctrine.

1. Doct. The Dominicall or Lords day, is grounded, not upon tradition or Ecclesiasticall institution, but upon the scriptures.

IN that the Lord sanctified the seventh day, and made it a day of rest: we inserre, that as the Sabbath kept then upon the seventh day in remembrance of the creation, was of the Lords institution: so the Lords day is now observed by he same authority, in remembrance of the resurrection of Christ, and our redemption by the same: contrary to the Rhemists, who count the observation of the Lords day, but a tradition of the Church, and Ecclesiasticall institution. Rhemist. Matth. 15. sect 3. Our reasons are these.

The observation of the Lords day is morall.1. The observation of a Sabbath or day of rest unto the Lord, is commanded in the moral law, which is perpetuall, and not to be abrogated: if this bee denied, it will follow, that there are but nine commandemets, if that of sanctifying the Sabbath doe not binde now. And although wee observe not now the same day for our Sabbath, which the Jewes did, yet the seventh day we keepe still, retaining the substance of the law, which is to keepe one day holy of seven. The manner of computation and account of seven, where to begin, where to end, and to bee tied to the very same prescript of the day, was ceremoniall and a circumstance of the law, and in that behalfe doth not conclude us.

The Lords day instituted by the Apostles2. That which was by the holy Apostles by precept enjoyned, and by example observed, was of a divine institution: thus the Lords day is prescribed by Saint Paul. 1 Cor. 16.2. where the Apostle enjoyneth them to make collection for the poore in their meetings upon the first day of the weeke, which then began to be observed for the Lords day: he himselfe, also Act. 20.7. observeth the same day, and preacheth in it. Saint Iohn calleth it the Lords day: Revel. 1.10.

The Lords day a symbole of everlasting rest.3. Every symbole significative or representing signe mentioned in scripture, had a divine institution: but so is the Sabbath a symbole or type of our everlasting rest. Heb. 4.9. There remaineth therefore sabbatismus, a sabbath rest to the people of God: which words doe conclude, that both the type remaineth, that is a sabbatisme, and the signification of the type, everlasting rest.

The observation of the Lords day bindeth in conscience.4. No constitution of the Church doth simply bind in conscience: for Gods commandements only do so bind, Iam. 1.12. There is one law giver, which is able to save and destroy: but the keeping of the Lords day bindeth in conscience: for therein we are commanded not to doe our owne wayes, nor to seeke our owne will, nor to speake a vaine word, Isay 38.13. which duties, are alwayes commanded, so especially upon the Lords day: but these precepts, the observation whereof is properly incident to the Lords day, doe bind in conscience, Ergo. &c.

Difference betweene the Lords day and other festivals.5. If the Lords day were but a tradition of the Church, there should be no difference betweene that and other festivall dayes, but all of the like necessity, and with as great strictnesse are to be observed and kept, these as the other. But that were very absurd, seeing we find the Lords day by the Apostles to have beene observed, whereas no mention at all is made of the other in the scriptures: and the Church of God in her practice hath alwayes made a difference betweene the observation of the Lords day and other festivals: enjoyning that with greater devotion alwayes to be celebrated, than the rest.

6. This also hath beene the constant doctrine of the Church of God, and the judgement of the fathers, that the Lords day is of the Lords institution: as may appeare by this sentence of Augustine: Dominicum diem, apostoli & apostoli…i vir…religiosa sanctitate habendum sanxerunt, &c. The Lords day the Apostles and p. 33Apostolicall men have ordained with religious holinesse to bee kept, because in the same our Redeemer rose from the dead, and therefore it is called the Dominicall or Lords day, that in it we onelyonly may attend upon the divine service: this is the first day in the world, in it were created the elements, and the Angels: upon this day Christ rose, the holy Ghost was given, and Manna descended from heaven first on this day: serm. detempor. 251.

Wherefore I cannot wholly condescend to Mercerus judgement, who saith, politiae causa retinuerunt Apostols diem dominicum Sabbato subrogatum: that the Apostles for policy sake have retained the Lords day in stead of the Sabbath: in 2 Gen. vers. 3. A policy I grant in the use of the Lords day, but that is neither the only nor chiefe reason of the institution thereof.

There are three causes of the observation of the Lords day: a religious and holy use: for the Lord to this end did consecrate this day by his owne example and commandement to bee spent in holy exercises: the Civill or politicall use of the Lords day is for the rest of our selves, our servants, and catte…ls the ceremoniall or symbolicall end, was to shadow forth our spirituall rest in Christ: in this last respect, I confesse the ceremony of the Sabbath in part to be abolished: for it is a symbole still of our everlasting rest in heaven. Heb. 4.9. But in the other two respects, the law of the Lords day is perpetuall: for that as Philo saith, it is foreign, festum populare, a popular or generall festivall to be observed of all people for ever.

I doe wonder then, this doctrine of the Sabbath, and day of rest, now called the Lords day, having such evident demonstration out of the scriptures, and being confirmed by the constant and continuall practice of the Church in all ages: that any professing the Gospell, specially being exercised in the study of the scriptures, should gainsay and impugne these positions following, as erronious.

1. That the commandement of sanctifying the Sabbath is naturall, morall, and perpetuall:See the booke of the catholike doctrine, of the Church of England, printed at Cambridge. p. 37. ibid. for if it be not so, then all the commandements contained in the decalogue, are not morall: so should we have nine only, and not ten commandements: and then Christ should come to destroy the Law, not to fulfill it, contrary to our Saviours owne words, Matth. 5.17.

2. That all other things in the law, were so changed, that they were cleane taken away, as the priesthood, the sacrifices, and the sacraments: this day (namely the Sabbath) was so changed, that it yet remaineth: for it is evident by the Apostles practice: Acts 20.7. 1 Cor. 16.2. Apocal. 1.10. that the day of rest (called the Sabbath,) was changed from the seventh day, to the first day of the weeke: and so was observed and kept holy under the name of the Lords day.

3. That it is not lawfull for us to use the seventh day to any other end, but to the holy and sanctified end, p. 195.for which God in the beginning created it: for this were presumption to alter Gods appointment: and the will and ordinance of the Creator, must stand in the use of the creature: otherwise the Apostle had not reasoned well for the use of meats from the end of the creation: which God hath created to be received with thanksgiving.

4. As the Sabbath came in with the first man, so must it not goe out, but with the last:1 Tim. 43. ibid▪ for if the keeping of a day of rest holy unto the Lord, bee a part of the morall law (as it cannot bee denyed) then must it continue, as long as the Lord hath his Church on earth: and the morall Sabbath must stand, till the everlasting Sabbath succeed in place thereof.

5. That we are restrained upon the Sabbath from work, both hand and foot, as the Jewes were:Ibid. though not in such strict particular manner as they were, for whom it was not lawful to kindle a fire upon the Sabbath. Exod. 35.2. yet in generall wee are forbidden all kind of worke upon the Lords day, as they were which may hinder the service of God: saving such workes, as either charity commandeth, or necessity compelleth▪ for it is a part of the morall precept: in it thou shalt doe no manner of worke.

6. That the Lord would have every Sabbath to be sanct…fied by the Minister and the people, p. 196.and that in the Church he ought to preach the word, and they to heare it every Sabbath day: (but not each of these under paine of condemnation, as the place is misconstrued,) is confirmed by the practice of our blessed Saviour, Luke 4.16. and of S. Paul: Act. 13.14. and 20.7. And hereunto are the Canons of our Church agreeable,Can. 45. & 54. which require that every Minister preach every Lords day, and likewise catechise the youth.

7. That the Lord hath commanded so precise a rest unto all sorts of men, that it may not by any fraud, deceit, p. 189.or circumvention whatsoever, be broken, under the paine of his everlasting displeasure: who doubteth of this, but that every breach of any part of the morall law, especially by deceit and circumvention, deserveth in it selfe Gods curse, and everlasting d…spleasure: as the Apostle saith, the wages of sinne is death: Rom. 6. Galath. 3.16.Rom 6and the Law saith: Cursed is every one that continueth not in all things which are written in the booke of the law, to doe them: as the Apostle citeth this text.

This doctrine of the Sabbath first grounded upon the authority of scripture, hath accordingly beene ratified by the constant and perpetuall practice of the Church.

Origen saith; In nostro Dominico die, semper pluit Dominus Manna de coelo: in our Lords day,Hom. 7. in Exod. ad Rustich. the Lord alwayes raineth Manna from heaven. Hierome; Dominicus d…es orationi tantum & lectionibus vacat: upon the Lords dayes, they onelyonly give themselves to prayer and reading.

Ambrose: tota di… sit vobis oratio vellectio, &c. nulle actus seculi, actus divinitatis imped…ant, &c. Serm. 33.Let us all the day be conversant in prayer, or reading: let no secular acts, hinder divine acts, let no table play carry away the mind.

Augustine: quom…do Maria mater Domini, &c. de tempor. serm 36.As Mary the mother of our Lord is the chiefe among women: so among other …, this is the mother of the rest: the whole grace of the Sabbath, and the ancient festi…ity of the people of the Iewes, is changed into the solemnity of this day.

p. 34Concil. Tullen. cap. 19. Oportet eos qui praesunt Ecclesiis &c: it behoveth those which are set over the Churches, upon all dayes, but especially upon the Lords dayes, to teach the people, &c.

Matisconens. 2. cap. 1. Exhibeamus Deo liberam servitutem, &c. Let us exhibite unto God our free service, not because the Lord requireth this of us, to celebrate the Lords day by corporall abstinence, but he looketh for obedience: whereby we treading downe all terrene rites, might be raised up to heaven.

D. Bound.But these allegations are here superfluous, seeing there is a learned Treatise of the Sabbath already published of this argument: which containeth a most sound doctrine of the Sabbath, as is laid downe in the former positions, which shall be able to abide the triall of the word of God, and stand warranted thereby, when other humane fantasies shall vanish: howsoever some in their heat and intemperance, are not afraid to call them, Sabbatorum errores; yea hereticall assertions, a new Jubile, Saint Sabbath, more than either Jewish or Popish institution: God grant it bee not laid to their charge, that so speake or write, and God give them a better mind.

2. Doct. The soule is not part of Gods substance.

SEcondly: where it is said, God breathed into the face of Adam the breath of life: we are not thereby to gather, that the soule of man is part of the divine substance, to the which opinion Lactantius seemeth to have inclined. lib. 2. divinar. institution. for as the breath is no part of his substance that doth breath, so neither is the soule of Gods essence, that gave it: for then, the soule of man, if it were of the divine nature, it should be immutable, and without beginning; from all eternity, as God is.

3. Doct. There is but one soule in a man.

THirdly, from hence it may be concluded, that there is but one soule in man, and that all the other faculties of sense and powers of nature are but handmaids to the soule, waiting upon it, and departing with it: therefore God is said to have breathed into man the spirit of l…e, that is, the reasonable soule, because the body, no longer doth breath or live, than the soule is present. We doe therefore refuse Origens conceit,Tractat. …. in Matth. upon these words Mat. 24.51. The Lord will divide or cut him off: that is, the spirit of the wicked shall returne to God, and their soule shall goe to hell: hee maketh A difference betweene the spirit and soule: contrary to the Apostle, who saying, be ye renewed in the spirit of your soules and minds, Eph. 4.24. sheweth … the spirit belongeth to the mind or soule, as the purer part thereof.

4. Doct. Paradise was a place not altogether unknowne.

FOurthly, whereas Paradise is described by the countrey of Eden where it was situate, and by the knowne rivers of Tigris and Euphrates, we inferre that Paradise then was not a place secret and unknowne, as Bellarmine supposeth, lib. de grat. prim hom. c. 12. for if it had beene unknowne in those dayes, the Lord needed not to set the Cherubims to keepe it with A sword shaken. And if it be objected, that Paradise was never found out by any, the answer is easily made: 1. because it was kept by the Angels with great terrour, that none durst approach. 2. The Infidels and incredulous persons regarded it not. 3. The faithfull looked for a much better Paradise in heaven, and therefore sought not after it. And herein we have the judgement of Pererius against Bellarmine: one Jesuit against another, lib. 3. in genes. qu. 5. de paradis.

5. Doct. The terrestriall Paradise is not now extant.

FIfthly, whereas Bellarmine affirmeth, that the terrestriall Paradise is yet remaining, and that Henoch and Elias are there kept: it appeareth by the description of Paradise to bee a meere fable. 1. Paradise was planted where the knowne rivers Tigris and Euphrates ran together, which is either in Armenia, or Mesopotamia, or some of those knowne countries: then if Paradise were now extant in the world, it is like that in all this time it should have beene found out by the inhabitants of those places. 2. The floud over-flowed the highest hils, 15. cubits, Gen. 7.20. then Paradise also was covered with the water, where if Henoch then was, he must have also perished in the waters, being out of Noahs Arke. 3. The scripture maketh mention now of no other Paradise,Pererius against Bellarmine. but heaven, 2 Cor. 12, 13. S. Paul calleth it the third heaven Paradise. 4. Pererius sheweth Ruperius and Gregory to have beene of this mind, that Henoch was not translated to the terrestriall Paradise: to the which he subscribeth against Bellarmine.

6. Doct. Marriage is not to be prohibited to any.

SIxthly, whereas the Lord saith, vers. 18. It is not good for man to bee alone: wee enforce this text against the popish forced virginity: for whereas God saw it was not good neither for Adam, then present, not for his posterity, which should have more need of the remedy, to bee alone: they contrariwise constraine their Priests and votaries to live alone, depriving them of that mutuall helpe and society, which God hath appointed for their comfort; and to be a remedy against sinne: and that this place is understood not of the marriage of Adam only, but of all the faithfull, Bellarmine confesseth, lib. de Matrim. cap. 2.

7. Doct. Polygamie condemned.

SEventhly, vers. 24. They shall be one flesh: and as this place is alleaged, Matthew 19. 5. They two shall bee one flesh: This place sheweth the corruption of polygamie, which is the having of many wives: for if God had seene it good for one man to be joyned to two, or divers women, he would have made at the first to one man, more helpes than one.

p. 435. Places of confutation.

1. Confut. Experimentall knowledge of evill not to be desired.

1. THe Maniches objected, why did God forbid man to eate of the tree of the knowledge of good and evill, would he have him like unto bruit beasts, that cannot distinguish betweene good and evill? Augustine answereth this experimentall knowledge of evill, which Adam got by transgression, was not the wisdome of an happie, but the experience of a miserable man: for Christ knew no sinne by his experience, though he knew it by his saplence or wisdome.

2. Confut. Why God gave a commandement that man would not keepe.

2. WHy did God give a commandement, that man should not keepe, and why did he not make him so, that man should not have fallen? Ans. 1. God gave man this precept, that hee might shewe his obedience, and though he foresawe he would sinne, yet he also provided a remedie and redeemer for his sinne. 2. Though hee be in a better state, that cannot sinne at all, yet his state is good, and not to be complained of, that if he will, cannot sinne: lib. cont. adversar. leg. c. 14.

3. Confut. against Celsus.

3. CElsus derideth this storie, of the making of the woman▪ and counteth it a fable: Origen answereth, if you will not beleeve Moses, why doe you credit Hesiod your Poet?Hesiods story of Pandora. who hath the like narration, how Vulcan made a woman out of clay, whom all the gods adored, Venus gave her beautie, Pallace comelinesse of bodie, Mercurius wit, whereupon she was called Pandora, which opening the lidde or cover of the tunne, divided care and griefe unto men, that lived without before. Origen. lib. 4. cont. C…lsum.

4 Confut. Paradise planted in a knowne place.

4. THe Papists object thus: Bellarmine would proove that Paradise was an unknowne place, because it is said, the river that went out of Eden, did divide it selfe into 4. heads. But there is no such river in Mesapotamia. Bellar. lib. 1. de grat. prim. homin. c. 12. For further answer to this objection,For further answer to this obiection. I referre the reader to q. 13. before these 4. streames might be known in former time, though not now.

5. Confut. Adams sinne pardonable.

5. WHereas we say that all sinnes are veniall to the faithfull and elect: Bellarmine replieth that Adam committed a mortall and damnable sinne, because it was said vntounto him, in what day thou eatest thereof, thou shalt die the death: lib. 1. de. amiss. grat. c. 7. Ans. Wee say, that though this sinne was damnable in it owne nature, yet by Gods grace through Christ it was made veniall and pardonable to Adam, unlesse Bellarmine say with the hereticke Ta…iane, that Adam was damned.

6. Confut. Adam lost not his faith.

6. BY this place also he would proove that Adam and Eve lost their saith, because they beleeved not the sentence of God, that they should die, if they transgressed the commandement. lib. 3. de amission. great. c. 6. Ans. This prooveth, that they failed in faith, not that their faith was utterly lost and extinguished: for if Adam had no faith remaining, to what purpose should God have propounded the promise of the Messiah to a faithlesse man?

Places of Exhortation.

1. IN that God sanctified the Sabboth, and rested therein from all his works he did it for our example,The religious vse of the Lords day. that we therby should learne religiously to observe the Lords day. 1. in abstaining from all bodily and servile workes: 2. in keeping our selves undefiled and unspotted of all sinnefull works. 3. in sanctifying it to holy exercises, to the praise of God, and our owne comfort.

2 v. 7. In that God made man of the dust, and put the breath of life into his nostrils:Mans base beginning should teach him humilitie. man is here to learne humilitie, by the consideration of his base and poore beginning, and to remember how brittle his state is, whose life is but a blast of the breath, a puffe of the aire: Isay, 2.22. Cease from man whose breath is in his nostrils.

3 Seeing that goodly garden of paradise, replenished with such goodly plants,The earthly paradise should put us in minde of the celestial. and fruitfull trees is now destroyed, and not to be found in earth, we are taught to sequester our affections from all earthly delights, and to seeke for a paradise much better in heaven.

4 v. 15. Seeing man even in the state of his innocency was not to live idlely, but God assigned him to keep the garden: we are thereby admonished,No man ought to l…ve idle…y. that now much more every man should occupie himselfe in some honest labour of a lawfull vocation.

5 In that God made the woman out of man, from whom shee had her beginning:The dutie of the wife. thereby is described the dutie of the wife, to be obedient to her husband, as her head and principall, for whole cause shee was made.

6 And seeing the woman is bone of mans bone, and flesh of his flesh:The du…ie of the husband. thereby the husband is put in remembrance, to love, tender, and cherrish his wife, even as his owne flesh.

p. 367. verse 18. It is not good for man to be alone: in that God first taketh care to provide an helper for man, before he saw his owne want:Gods watchfull providence over man. and while Adam slept, and thought nothing, the Lord prepared him an helpe: we see how Gods providence watcheth over us, foreseeing for us, many things, which we see not our selves, yea taking care for us, while we sleep, as it is in the Psalme, Hee giveth his wel-beloved sleepe, Psal. 127.3. Mercer.