An Exposition of Genesis, Genesis · Chapter 3

An Exposition of Genesis · Genesis · Chapter 3

p. 26CHAP. III.

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

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

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

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

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

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

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

1. The tempter described.

2. The assault made at first. V. 1. By him in the serpent.

3. The reply made to that. V. 2.3. By the woman.

4. The rejoynder by the serpent. V. 4.5.

5. The issue in the yeelding of the tempted. V. 6.

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

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

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

Quest. As to that quere, why God by Moses doth not plainly name the devil. I shall onelyonly say.

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

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

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

2. By comparison, More subtile, than every beast of the field which God had made. foreignSome, that write of the nature of Creatures, p. 27speak as much of the Serpent, but others gainsay, and maintaine more subtilty in other creatures. But to stop more strife, it is evident, that this creature was cursed, and so might loose somthing of his naturall instinct; yet this lesseneth not his primitive subtilty. God made this creature and the rest, and did severally indow them

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

foreign1. The way of assaulting, It was speech, and he said, what voice this should be which the serpent useth, troubleth many also, and how it could; doubtles it was a voice which the woman understood, and as clear, that not the serpent of it selfe, but the devill in him did use that voice which under Gods permission is no unusuall thing in creatures as unlikely as the serpent; why the woman also should not fear to hear such a creature speak. It is enough, there was not that enmity then as now, to startle at a snake or serpent.

foreign2. The object assaulted; and that is the woman which God lately made and gave to Adam. 1. She was the weakest 2. She was alone. 3. She was unexperienced in such trials, therefore the devill wilily sets on her. 1. Tim. 2.14.

foreign3. The temptation itself, Yea, because Elohim hath said, eat you not of every tree of the garden. 1. It is a speech in form giering at any such word of God, and making it despicable in her eyes. The 70. render it interrogatively, What? because God hath said &c? the Cald. also, Is it true that God hath said? &c: tempting her to call it into question. This expression hath bin opened three wayes. 1. As a negative, God hath not said so. 2. As an Ironicall rejection, yea indeed, do ye think, God looks after that eating. 3. As a charge of it to be an unjust word, as afterward he speakes more plainly.foreign Yea, because God hath said, therefore will ye forbear, hath he made all for you, and now forbid you to eat? 2. In the matter, he doth like the devill. 1. Falsly urge this command, for God said in his Covenant, ye shall eat of every tree &c, he urges, hath God said eat ye not? The negative was not in that first part. Gen. 2.16. 2. Fallaciously; suggesting that Gods prohibition of one tree, was also of all; for the word foreign is somtimes every one, somtimes any one, somtimes of uniuersall, and somtimes of speciall signification; Therefore he labours to take her with a wile, as if God had restrained all. The scope of this first assault is to weaken Gods word & make it vile in her eyes, and so labour to infect her judgement and understanding.

Note hence.

D. 1. Mans fall is as needfull to be known, as his prime and best estate. From the connection. And the, &c.

D. 2. VnderUnder Gods ordering providence, Satan incarnat in the serpent, is the tempter to destroy man.

D. 3. The devill chooseth the fittest instruments to overreach, and deceive poor man.

D. 4. God maketh those exellent instincts in his creatures, which Satan abuseth to destroy man.

D. 5. The devill may give forth an humane voice unto dumb and speechles creatures.

D. 6. Weaknes, solitarines, and supinenes give great oportunity to Satans temptations.

D. 7. It is the devills great plott in tempting man to destruction, to corrupt the mind.

D. 8. Its a main designe of Satan to make the word and command of God vile with man.

D. 9. Fallacious and false corruptions of Gods word Satan makes to deceive poor soules.

D. 10. Such corruptions usually beget strong delusion in men. Ver. 1.

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

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

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

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

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

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

4. The matters of her answear, wherein she vindicates God from Satans insinuation, that he should deal hardly with them.

1. By concession of what God allowed them,foreign We may eat of the fruit of the tree of the garden. Wherein. 1. Their license, We may eat, or do eat, or shall be fed with, that is, by Gods good will, and with his leave, he hath given us liberty for food. 2. The extent of it. Set out in the original p. 28indefinitely, of the tree of the garden, which the 70 reads of every tree of paradise,foreign he gave them large provision; onelyonly excepting one as afterward. 3. The meetnes of their sustenance, It was fruit, and that percious too; sweet food to sustain them. This concession rejects the devills suggestion of Gods hard dealing as if he had forbidden to eat of any tree.foreign

2. By expressing Gods prohibition somthing more clearly, wherein we may note.

1, The lawgiver expressed, Elohim hath said, she confessed she heard God speaking, therefore could not be ignorant of his law, which aggravat's her sin.

Ver. 3.2. The Law prohibiting, But of the fruit of the tree which is in the midst of the garden, ye shall not eat of it neither shall ye touch it.

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

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

Now take the observations hence.

D. 1. It is dangerous and inexcusable to give the Tempter a parlee, she should have returned, Get thee hence.

D. 2. The goodnes and bounty of God to man is a sad aggravation of sin.

D. 3. The sence of goodnes and despising of it, make's sin very sin full.

D. 4. Acknowledgement of Gods law will more heavily condemne the soul that sinneth.

D. 5. Creatures must vindicate Gods goodnes, though Satan detract from it. V. 2.

D. 6. Faith of the bitter and certain wages of sin in death, must aggravat all transgression against Gods law.

D. 7. The least staggering about the truth of Gods threatnings make's the soul more bold to sin. Ver. 3.

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

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

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

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

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

3. The rejoynder it self, which is a positive denial of Gods word, gainsaying of the same. Dying ye shall not dye. This is conceived by some not to be a deniall of Gods former sentence upon eating. Chap. 2.foreign 17. But a subtill insinuation to confirm the womans doubtfull peradventure, denying onelyonly the certainty of dying. Iun. But I see nothing in the words but a plain opposition to Gods threatning to wound the womans conscience and take of her faith, from making evident this will of God. It is therefore a pure lye, in every title opposing Gods truth. And so is it rightly said of the devill, he was a lyar from the beginning Joh. 8, 44. Deus affirmavit, Mulier dubitavit, Diabolus negavit.

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

1. An assertion of Gods knowledge, for God knoweth. This knowledge of God is two wayes conceived. 1. By some, as if p. 29God should know and approove that they should eat, and the effects following therein, and so they make the tempter to be understood as if he would perswade her, that it was Gods will and liking, therefore they should not dye; 2. By others it is knowledge of dislike, as if God envied the good effects of eating to his creatures; this is most likely, for the devill is an accuser of God to man, to make him become vile before his creatures.

2. The effects, the objects of Gods knowledge are three, if distinctly viewed.

foreign1. That in the day of your eating then your eyes shall be opened. Herein. 1. The time stated, the very same that God threatens death unto them, in that moment the devill pretendeth somthing better. 2. The cause of Gods sentence repeated, when ye eat of it, that which God make's the cause of death the devill makes the cause of good 3.foreign The effect it selfe, God said dying ye shall dye, Satan saith, your eyes shall be opened, which may be a doubtfull speech wherein one thing is pretended, and another intended, The opening of the eyes pretended was for greater light, and abilities in knowledge and wisdom; so the woman understood it; as in the next verse. The opening of the eyes intended was to see and have experience of their greater shame, as we know it fell out. Ver. 7. So that the devill speaks double.

foreign2. An other effect, and ye shall be as Gods. This term of Gods is also dubious, 1. It note's the most High. 2. The Angels Principalities as the Cald. readeth which 3, May be the devills▪ Col. 2.15. In pretense doubtles it was a parity unto God himself here promised, Gen. 3.22. But in intent it was a parity with the devill himself.

foreign3. The last effect of eating mentioned by Satan, Knowing good and evill. Here the tempter sheweth his subtilty to deceive from the very name of the tree, for the reason of that name was the sad event upon disobedience in eating, they should change their condition, from good to evill, and so have experience of bitternes by their sin: here Satan urgeth it as a divine priviledge, a kind of an omniscience onelyonly which he pretendeth under these two heads of good and evill. This he pretends, but yet intends the sad subversion of them, and the bitter experience of their change from good to evill. These suggestions are so many fiery darts struck into the woman, whereby at last he prevaileth,

Note hence.

D. 1. Once yeelding to the tempters charm gives him boldnes to greater violence.

D. 2. It is the devills method to draw soules from doubting of Gods truth to deny it.

D. 3. It is a strong delusion of Satan to persuade a sinner that he shall not dye.

D. 4. It is the initiall property of the Tempter to be a lyar, to deny what God affirms, V 4.

D. 5. It is Satans wile to deceive by urging God against God; and so make him vain.

D. 6. It is Satans falshood to perswade that God either allowe's mans sin, or envies mans good and comfort.

D. 7. The Tempter dealeth in equivocations with double words and senses.

D. 8. The time and cause of misery set by God is made the time and cause of good by Satan. That days eating shall bring you good.

D. 9. It is a strong temptation on man to perswade inlightning by sinning.

D. 10. In all the light pretended, Satan intends nothing but experience of nakednes and shame.

D. 11. Parity to God in place, not in nature, is a shrewd argument for Satan to tempt with.

D. 12. In such arguments the devil intends to make sinners like himself.

D. 13. Knowledge of all states and things is a powerful engine to draw man to sin. V. 5.

D. 14. Experience of all evill, and miseries … the marke that Satan aim's at in it.

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

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

p. 30In this sad issue of the temptation are observable.

1. The previous steppes unto the first sin.

2. The sin itself acted against Gods word.

The first containes several precedent steps, to the rebellious act o… eating.

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

1. Unbelief in the word and covenant which God gave them, that they might live.

2. Rebellion of will, now resolved and set against God, through Satrans suggestion.

3. Denial of all affection to God, love, fear, hope, joy, &c.

4. Pride of heart to be equal unto God, according to the temptation.

5. Universal apostasie from the original righteousnes, and Gods image given them.

6. Submission to Satan as their Lord, and selling themselves to do evil. Rom. 7.14.

2. Some precedent steps are expressed, viz.

Ver. 6.1. And the woman saw that the tree was good for meat, foreignor to eat. Wherein is visible.

1. An act of sense, And the woman saw, seeing here is a word of sense, but through it an act of the mind also is expressed, that is, being perswaded by the serpents reasoning, her own credulity, and the sight of her eyes, she determined, the tree was good for food, though wholy forbidden as evil by God.

foreign2. The object whereupon this act is exercised that tree, which God forbad them, and the fruit of it,Lust of the flesh. as pernicious to them.

3. The determination of sense upon this, that it was good, to eat or for food, livelyhood. A judgment quite contrary unto God, for he said death was in it, but man determines after suggestion, that it was good for meat and to keep alive: mind and sense were now corrupted.

2. And that this was the desire to the eyes. Herein is the second part of mans deceived judgment and sense, wherein 1. The subject foreign and that this very tree and fruit, forbidden as loathsom 2 The judgment given of it foreign the desire, or lust of the eyes,Lust of the Eyes. very properly, it being forbidden to the eye to lust for it. For the law that forbids the eayting forbids the lusting of any part of man which tends to eating. See, what God would have man loath, he loveth

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

1. The subject spoken of,Pride of life. 1 Joh. 2. v. 16.1 John 2:16 foreign the same tree, which God named indeed the tree of the knowledge of good and evil; to let them know the misery of eating; that it would bring them to the experience of evil which they had not tasted; this she judgeth being perswaded by the serpent, to be a mean's of more universal knowledge to match God.

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

1. The actual transgression followeth upon this judgement, She took of the fruit and did eat, and gave also to her husband with her and he did eat. In which description of the sin note. 1. The act it self, foreign Two acts are here mentioned. 1. Taking the fruit of that tree. 2. Eating, which were both acknowledged by the woman before to be forbidden.

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

3. The order of this transgression, 1. The woman took and eat being overcome by Satan. So the Apostle note's she was first in the transgression. 1. Tim. 2.14. 2. The man was deceived by her, und so eat and sinned with her foreign — So the Apostle likewise writeth, by one man sin entred into the world, &c. Rom. 5.12. Yet this argueth not that Adam was present at the serpents parlee, but doubtles heard the summe of it from his wife, and yeelded to her perswasions and sinned deeply with her, and the more considering his place.

4. The aggravations of this are many.

1. From their creator, it being against his power, wisdom and goodnes. Isai 45.9.

2. From themselves, it was against the clearest light, knowledge, sense of love as might be.

3. It was their own freewil, Satan having no power to compel. O miserum liberum arbitrium, quod adhuc incolume tam parum habuit firmitatis. August.

4. It was the inthralling of a l men to p. 31come under sin and wrath. Rom. 5.12.

Quest. Some questions here.

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

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

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

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

D. 1. Second assaults of Satan, if not resisted, overcome. So it was in the first fall.

D. 2. Man brought by Satan to unbelief and apostasie from God is prepared for any wickednes.

D. 3. Hearts slighting Gods word are given up to Satan to believe lies.

D. 4. Hearts so seduced call that good which God calles evil.

D. 5. Vnbelief maketh soules judge that meat, which is poison, and death by Gods word.

D. 6. Vnbelief stirres up lust in the eye, to that which we should loath.

D. 7. Forbidden things soonest stirre up sinfull desires. Stollen waters are sweet.

D. 8. An irregular desire, to be wiser than God would have us, puts man upon great evill.

D. 9. Lust perswadeth there is wisdom to be had, where there is nothing but experience of evil.

D. 10. Lust perfected brings forth sin to the highest; so man lusted and did eat.

D. 11. The woman was first in the transgression, but the man equall.

D. 12. All the nature of man propagated, did sin with Adam in the first transgression.

D. 13. Aggravated beyond all sin is the first transgression, being done willfully, against such a God and such indowments.

D. 14. Just is it with God to suffer men to fall, that choose it rather than stedfastnes in his word. Ver. 6.

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

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

2. The proceedings of God with them, wherein.

1. The inquisition made. Ver. 9.13.

2. The sentence pronounced.

1. Upon the Serpent. V. 14.15.

2. Upon the Woman. V. 16.

3. Upon the Man. V. 17.18.19.

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

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

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

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

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

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

1, Opening of eyes. 2. Sence of nakednes. 3. Shifts to hide it. 4. Apprehension of Gods pursuing. 5, Study to hide from him.

The first is thus expressed, And the eyes of them both were opened. This was now the proof of the serpents word, he told them their eyes should be opened. V. 5. And he intended no other than this miserable effect; how ever shee took him in another sense. And is put for then. 1. The subject of this effect is, their eyes, foreignwhich by that which followeth appears to be these. 1. Of their understanding, for they knew, &c. 2. Of their sence for they sewed. 2. The effect produced upon this subject,foreign They were opened; were their minds shut before? Or their eyes blind? Surely, not as to the true and perfect state of mind and sense, for they knew their happines in Gods image; and their covering with his glory, and they saw nothing but good on every side, and that they did see clearly. So that this opening p. 32was but a sad effect, to let them understand, and see their losse of Gods image, and the misery and shame of sin. Aperti sunt oculi non ad videndum, neque enim caeci erant creati) sed ad discernendum bonum quod amiserant, & malum in quod inciderant. August. Lib. 14. Cap. 17.

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

The third effect hereupon. And they sewed together figge leaves, and they made for themselves covering girdles. This effect note's the impression which was upon their sense that their eyes beheld their shame, which they could not indure to look upon, therefore they labour to cover it. 1. Here is visible their care of hiding outward deformities, but no thought of covering inward nakednes, upon their soules, now stript of the Image of God. 2. Their indeavour,foreign they sew together, that is twisted the figge leaves by the stalkes together. 1. The materialls poor things to hide shame 2. Their worke they patch together.foreign 3. Their vanity, it was to little purpose to hide from God. 3. The end they aime at; and they made themselves covering girdles, or, girding coverts, the Sept.foreign read foreign, a word that signifieth a compassing garment: So that it was to hide or cover round about that deformity in their bodies now appearing whereof they were ashamed. Here they rest, and have no higher thoughts to look to the deformity of their mindes: See how sin besotts at the first entrance.

The fourth effect in themselves is the working of guilt which make's them apprehend God pursuing them.Ver. 8. And they heard the voice of Jehovah Elohim walking in the garden at the wind of the day. In this effect. 1. The sence affected which is their hearing,foreign the other inpressions were upon their sight internal and external. This falleth on their eares; They heard, which also is conceived to note, either the internal apprehension of conscience by guilt within, or the outward sense, both must be conceived,foreign but the letter notes the outward sense. 2. The object from which this sense suffers The voice of Jehovah Elohim; This voice might be a still manifestation to the conscience, or an external call to the ear, as God did speak with a voice from mount Sinai, &c. doubtles it was a notification of Gods pursuing the guilty. 3.foreign The notion, appliable either to God or to his voice, walking in the garden, This can be onelyonly metaphorically understood either of God or his voice, for he walke's not properly, but he pursueth, and followeth after sinners, that they cannot escape, 4.foreign The time, as some point it out, The evening of the day, the letter is, at the wind of the day,foreign. Theod. the 70 expresse it in the afternoone, foreign Aquin. foreign. Sym.

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

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

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

Now the notes.

D. 1. Yeelding to Satan, and suffering in evil are the twins of the same day.

D. 2. Man and woman are equal in vengeance as wel as sin.

D. 3. Sin blinds to good, but open's mind and sight to experience evil.

p. 33D 4. Sin make's men very knowing in misery. Wise to see their fall from heaven to hell.

D. 5. Sin strips stark naked of spirituall and bodily good, and make's sensible of nothing but shame.

D. 6. Sin is ashamed of it self, and seeks a covering.

D. 7. Sin is very foolish in patching a vail or covering to hide from God. Leaves. Ver. 7.

D. 8. The voice of God pursueth sinners after guilt. Somtimes inward, and outward.

D. 9. God hath his fit time to visit sinners.

D. 10. God walk's somtimes in wind. and storms to find out the guilty.

D. 11. Conscience hear's and trembles at Gods voice pursuing.

D. 12. The face of the Lord God, which is life to his, is terrible to the guilty.

D. 13. Sin perswades soules as if it were possible to hide from God.

D. 14. All carnall shifts will sin make to shun Gods sight; if leaves do not, then trees must closet them. Ver. 8.

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

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

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

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

1. Gods summons and mans returne are in these verses.

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

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

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

2. In Adams reply to this summons, we way see the genuine nature of sin,Ver. 13. to deal falsly,foreign and foolishly for destroying man. He answear's nothing right unto God. In the whole we may observe.

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

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

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

3. He pretends another cause of his fear and hiding, because I was naked. foreignHe was naked and not afraid before, now he confesseth no more but his nakednes, not what the cause, that made it so vexatious to him, he is not yet come to condemne himself plainly and penitently for that transgression, p. 34which brought all this upon him. How doth sin besott?

foreign4, His fact of hiding confessed, And I hid my self. That is, I run into these thicketts, and behind these trees, where thou hast found me; This he could not deny, for he is taken in the …act.

The Notes arising from this passage are.

D. 1. Jehovah may suffer sinners to abuse his goodnes, but he will call them to judgment.

D. 2. The eternal God onelyonly, who is the cause of every Creature who hath made, and knowes man, he will be judge,

D. 3. Adam and all his sonnes shall be made to judge the…selves by the Lord.

D. 4. God is not ignorant of the lurking places of sinners. Ps. 139.

D. 5. Gods inquiries are invincible criminations on sinners. Where art thou? V. 9.

D. 6. He that hides, cannot hide, and he that flieth, cannot fly from God.

D. 7. Foolish sinners think themselves safe in hiding and flying from God, but God teacheth it must be by coming to him.

D. 8. Gods citation will make sinners speak where they are, will they, nill they.

D. 9. Sin deale's falsly in its speaking to the Inquisition of God.

D. 10. Sin pretends Gods voice of inquiring, or threatning, to be the cause of mans evill.

D. 11. It is sin alone that make's Gods voice so terrible, which sinners would conceal.

D. 12. Sinners pretend their fear, rather than their guilt to drive them from God.

D. 13. Sinners pretend their punish, ment, rather than their crime, to cause them hide.

D. 14. Sin make's soules naked and yet soules cover sin.

D. 15. How hard is it to bring a soul to the true acknowledgment of sin. Ver. 10.

The second head in Gods inquisition is the further Examination of the man, together with his answear. 12:

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

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

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

In the Examination it self, we may note. 1. The examiner, the Lord God,foreign and he said, he that knew mans heart. 2. The Examination in two questions.

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

2. The next querie God puts to him is concerning the right cause of this shameful nakednes, which make's him fly which was his sin, even that which yet he seem's loath to acknowledge, wherein he inquire's, not as if he were to seek of what was done, but to bring the sinner to a sence of it. 1 Concerning his act hast thou eaten, foreignhath thy heart bin seduced and so led thy sence to sin? 2. Concerning the object, of that tree, or the fruit of it, of that onelyonly tree as the Sep. The speciality of the nature, and singularity of the thing are here intended. 3. Concerning the aggravation which I commanded thee not to eat of it. So much more grievous is the sin, done against such an expres…e law,foreign where occurre these aggravating circumstances. 1. The Law giver, I thy creator, 2. The form of the law, It was a peremptory command… without scruple, or any p. 35hope of dispensation. 3. The negation of the act that thou shouldst not eat, no, by no meanes, 4. The punctuall nomination of that tree concerning which the command was, not to eat of it. And yet against such an expresse and peremptory law given by me thy creator, hast thou now sinned and eaten? Here, here Adam, is the cause of hiding, thy sin growes upon thy guilty conscience, and that terrifieth thee for the evils consequent, and now thou fliest from thy God. How come's this Adam?

Ver. 12.The second generall is mans reply, wherein,foreign 1. The replicant, and Adam said, he that was examined, and charged, he maketh his answear. 2. The reply it self, wherein he confesseth the fact, but with a recrimination upon others to make it litle or nothing on himself. 1. He layeth the fault on the woman,foreign The woman she gave to me of the tree. In this he transferre's the sin upon the woman; as if he should say, I spake not with the serpent, nor looked on the fruit, nor took any from the tree, and therefore it is no sin of mine, the woman gave it me, she is in fault if any. 2. He recriminate's upon God.foreign It was that woman, whom thou gavest to be with me, Here he layeth the fault upon God himself. That very woman whom thou gavest to stand before me, she was the cause, and if thou hadst not given her to me, I had not eaten, therefore, thou art more in fault than I, this is the sinners fallacy to argue from that which is no cause to make that the cause of his misery. For first, the woman could not force Adam, and then when God created her, and gave her, she was pure and innocent, which in her self was made an help; but her free will destroyed her, yeelding to the serpent, and his freewil destrojed him yeelding unto her: in all this, is apparent sinnes impudency; not a word of repentance, to give glory unto God, or acknowledgment of sin. That were more reasonable to reply. Lord I have sinned, &c. 3. He confesseth the fact upon these premises without remorse.

3. The last examination is of the woman.

Ver. 13.Ver. 13. And Jehovah Elohim said to the woman; what is this thou hast done? And the woman said, the serpent seduced me, and I did eat. — Sep. and Cald. same.

In which passage, we have considerable. 1. Gods examination of the woman, and therein.

foreign1. The examiner, Jehovah Elohim himself, he replieth no more to the man, but from his excuse passeth to the woman.

2. The examination, wherein inquiry is made of the fact, What is this thou hast done? Not as if her fact were unknown, but bringing her husbands accusation of her, by this question he laboureth to make her sensible of this horrid fact, that she should so, through unbeleef and pride, not onelyonly sin against God her self, but draw her husband into the same provocation.

2. The womans answear unto this followeth, wherein. 1. She transferreth also the burden of the evill upon another. 1. Expressely upon a Creature the Serpent The Serpent seduced me. This was true,foreign but her sin no lesse, to beleeve him before God. 2. Implicitly on God himself also; as if she should say, If thou hadst not made this Serpent, and suffered him to be here, I had not yeelded to this evill. See how sinners are agreed, to charge God foolishly rather than to addresse themselves humbly to his footstool for mercy,

2.foreign She coldly confesseth the fact upon the former evasion, and I did eat. Here is a forced confession, but no appearance of contrition or repentance. I did eat, its true, but it was not my fault.

The notes from this are.

D. 1. The more sinners hide, the more God sifteth them. God leaveth not Adam.

D. 2. There is some index or discoverer to make man see his shame.

D. 3. That which maskes man know his sin, declareth his shame.

D. 4. It is worth knowing by every man what discovers sin and shame. God therefore puts the question to Adam, to turn him to his own Conscience, which told all.

D. 5. God will bring sinners to a sence of sin before he leave them. Hast thou eaten?

D. 6. Gods command expresse and peremptory aggravat's sin that is against it.

D. 7. The easines of Gods Law increaseth the heavines of sin; but one tree forbidden. Ver. 11.

D. 8. Sin is impudent to reply against Gods conviction.

.D. 9. sinners convicted, and not converted, are shifting of all guilt from themselves.

D. 10. Apostat sinners make God and creature-helps causes of sin, rather than themselves.

D. 11. Cold confession do such sinners make of sin without sence or remorse.

p. 36D. 12. God beareth long with the prevarications of sinners. Ver. 12.

D. 13. It was offensive to God, that the woman should do such a thing as draw the man to sin.

D. 14. Sinners are full of imitation for excuses of sin. The woman shifts it off also.

D. 15. Sin in its actings is unwilling to appear to be sin. I eat, but the Serpent sinned.

D. 16. Clearest convictions of sin moove not soules to remorse, untill grace come. Neither man nor woman are yet affected with their sin, or afflicted. As their speeches expresse. Ver. 13.

The second part of Gods proceedings, is his Sentence upon sinners, 1. On the Serpent.

Ver. 14.Ver. 14. And Iehovah Elohim said unto the Serpent, because thou hast done this, cursed be thou above all cattell, and above every beast of the …ield upon thy belly thou shalt goe, and dust thou shalt eat all the dayes of thy life. Cald same. — cursed thou from all the beasts, and from all the cattell which are upon the earth, upon thy breast and thy belly shalt thou goe, and eat earth. &c. Sept.

Ver. 15. And enmity will I put between thee and between the woman, and between thy seed and between her seed, he or it shall break to thee the head, and thou shalt break to him the heel. foreign. Sep. — And between thy son and her son, he shall observe for thee what thou hast done from the beginning, and thou shalt observe for him unto the end. Cald.

Now in this sentence these particulars are seen. 1. The Judge, Jehovah Elohim the creator of all, and therefore of due the Lawgiver to all, and judge of all. He gives sentence.foreign 2. The party arraigned and sentenced, being the first author of sin, here said to be the serpent, and he said unto the serpent; which both take's in the instrument, which the Devil used, the serpent, and the evil one himself who was joyned with him; thereby to deceive poor man, and bring him into bondage.

foreign3. The indictment or fault read out, because thou hast done, wherein.

1. The evill charged, carried in the relative this, that is, seducing the woman, by her corrupting the man, and thence violating Gods covenant, breaking his command, and apostatising from God.

2. The charge it self, that he should be the author of all this evill, the first contriver and finisher of it, by his insinuations and temptations charging God falsely, and deceiving man, because of all this which he had done.

4. The sentence, 1. Upon the instrument, in four particulars. 2. Upon the Principal.

1. Cursed be thou above all cattell, foreignand above every beast of the field. In this and the rest, are observable, 1. The order, God beginneth with the serpent, because he first beginne's with seducing. 2. The form of sentencing, it is not by way of inquiry as with the man and woman, but a peremptory giving of judgement upon this arch enemy of mans good, wherein though it be all terror to him, yet it carrieth much of grace unto man, to see God so proceeding with him that had betrayed them; as to throw down the author of their misery for ever. There was no need to inquire of the instrument, he was a bruit, nor of the principal the Devil, for of him there was no hope, the fact therefore being plain, God proceeds to judgment. 3. The matter of the sentence in four portions. 1. Cursed be thou, &c. foreign1. The subject of this penalty, is the serpent; and in the letter as intended to that creature, it is easy enough to be understood of him; yet under this is implied the evil one, that old serpent Satan; and both must needs be in this tempter. 2. The penalty it self, Cursed be thou above all cattel, &c. 1. The positive penalty is a curse. 2. The superlative, above all cattel, that is, most cursed shalt thou be; now to be cursed, is to be in such a condition, as is vile and horried, full of evil, hated by God and man, a state unto which no good can be competent: and this to be superlative above all, must make a sad state.

But some questions do arise here.

1. Why the serpent which was a brute Quest. 1 creature should be so sentenced seing it was Satan did the sin?

The answear to this is clear;Sol. it is just and usual to put some marke of displeasure on the instrument of an offence with the offender; though it may be bruit or inanimate, more fully to expresse a resentment and detestation of the offence done. Instances are obvious even in humane usages.

2. What curse was this, seing the serpent Quest. 2 was of the order of creeping things?

The serpent was a living creature of higher ranke which is carried in the word beast, and probably of a nobler motion.Sol.

3. How can this agree to the Devil; Quest. 3 seing he is not of this kind of creatures?

He is a creature,Sol. and therefore as mystically applied unto him, it note's a curse beyond all, an any creature.

4. Was not the Devill cursed before? Quest. 4

Yea, but this now adde's unto that,Sol. and so make's a double curse.

2. The next part of the sentence is,foreign Upon thy belly thou shalt goe. 1. The subject of this penalty is the same, Satan and the Serpent. p. 372. The penalty is a distorted and painful kind of motion upon the belly. Here also are some questions.

Quest. 1 1. How could that be a curse which was the natural motion of the Serpent.

Sol.1. That cannot be averred certainly, that it was so, but that the Serpent had some feet: or els mooved upon his hinder part more upright. 2. Yet though it were, God can curse natural motions and properties, and make them evil; as is also evident in the womans bringing forth.

Quest. 2 2. How can this be a curse to the Devil who hath no belly?

Sol.It cannot in the letter be understood of him, but by anologie, he is cast down from heaven, from his first pleace, upon the earth Rev. 11.9. And he is reserved in chaines, and a low condition, until the judgment of the great day.

3. The other part of the sentence is, and dust thou shalt eat all the dayes of thy life Wherein.foreign 1. The subject is the same. 2. The penalty is to eat dust not grasse, or herb, as other creatures, that is to be of the vilest, and basest sort of creatures it being the worst and basest of food.

Quest. It is here question'd how can this be agreeing unto Satan?

Answer. Not in the letter, but mystically, he is condemned to unclean feeding, delights and gluttonies in sin together with the wicked. So the wicked nations are threatned in the time of the Churches restauration. Isai. 65.25. Mic. 7.17.

4. The last part of the Sentence, is in ver. 15. Where. 1. The subject, still the same serpent in the same sense, for it is a continuation of speech from God unto it. 2. The penalty it selfe,Ver. 15. & enmity will I put between thee and between the woman, foreignand between thy seed, and between her seed. The burden of this sentence is setting up an enmity against the Serpent. Wherein we have. 1. The setting up a fight against the serpent. 2. The successe of it.

1. The vengeance taken, is setting a perpetuall enmity, which will give the Serpent no rest untill it kill him in the fight. 2. The parties between whom. 1. The woman and the Serpent. 2. The seed of the woman and the Serpent; Now if we look upon this as concerning the Serpent living creature, doubtles it is seen at this day the irreconcileable hatred between the Serpent and man, so that the death of them is continually sought after. But of the Serpent devill, this must also be understood, and, therefore in such a sence, as is convenient unto him. 1. This woman here meant is the woman that had to much familiarity before, but now shall have an hostile carriage to him. Quest. Q. Is Adam here excluded? Answer. By no meanes. But the weaker vessel is named, beca…se she was first deceived. 2. Here enmity is irreconcilable hatred to the destruction of the Serpent, to be manifested by the woman, who was formerly to familiar.

2. Pair of combatants. 1. The Serpents seed, as all the Angels of the Devil and all the Powers of darknes, and all the generations of wicked men, Matth. 25. Joh. 8. 1. Joh. 3.8. 2. The seed of the woman. Here it is set in opposition to the seed of the Devil, and therefore cannot be meant of all men: but such as are the seed of the woman the Church. Quest.

A quere here is, whether seed be thus collectively to be taken, or not rather distinctly or peculiarly for one son?Sol.

It is certain; that one son is mainly aimed at; as the restrictive relative afterward sheweth. He shall break, &c. but consequently all that seed that belongs to him, do hate the Devil and his; and have continual conflicts with them. Eph. 6. v. 12.

3. The constitution of this enmity. I will put or set it saith God, that it shall not be moved.foreign

2. The successe carrieth yet more evil to the Serpent. He shall break to thee the head, and thou shall break or bruise to him the heel. Wherein.

1. The exploit of the womans seed, and here. 1. The victor, He, foreign, as Sep. which being now opposed to the serpent alone must needs eminently note one seed, which is Christ; however by participation it belong's to all of that seed. Heb. 2.14.

2. The act shall bruise or break or strike or knocke, it notes a deadly blow.

3. The object, the serpents head, that is all the Devils power, strength, and leave him destroyed.

2. The exploit of the serpent, where, 1. It is a single combatant also the serpent

2. His act, he shall bruise or strike to for some hurt or mischief.

3. The object, the heel of the womans seed, Christ primarily, and his seed secondarily.

That this must be meant of Christ especially and the work of his redemption may be demonstrated. 1. From the singular relative masculine. 2. No other seed, nor all together could do this, 3. All this is expressely declared of Christ in the New Testament. 1. Joh. 3.8, &c. 4. This was the office for which he was sent in the flesh to redeem us from the curse. Gal. 3.10. 5. Christ is called the seed, and Satan the serpent, in the New Test. So that the principles of Christian faith which are given here in the description of the Devils doom, we shall lay down in the following observations.

D. 1. Jehova Elohim hath no pitty on the devill, though he hath on man. He questions not him.

D. 2. God looks upon the devill as the first Author of all the unbelief, rebellion and Aopstasie of man.

D. 3. The worst of curses hath God p. 38laid upon the old Serpent, and that irrevocably.

D. 4. The curse binds the old Serpent to feed himself with all the base and sinfull fruit of the earth.

D. 5. The curse hath cast the devill down upon the earth.

D. 6. Gods curse upon the old Serpent brings a blessing upon man. V. 14.

D. 7. The old Serpent hath bitter enmity to man, and man to him.

D. 8. God hath firmly set that enmity between Satan and the womans seed.

D. 9. God from the fall of man provided a way for saving some from the devill.

D. 10. One eminent seed of the woman promised is the redeemer of the womans seed from the hand of Satan. The son of God in the flesh.

D. 11. This seed of the woman Christ, hath saved his by breaking the head of the old serpent and slaying him.

D. 12. The promised seed had his heel bruised in killing the serpents head. It was by his own dying, though he rose again.

D. 13. All this redemption commeth meerly from free grace. Gods own promise.

D. 14. Such grace binds to enmity with Satan and love to God. Ver. 15.

Quest. Why doth God deliver such a purpose of spiritual grace under such terms corporal and obscure?

Answer. God is left to use what manner of speech he pleaseth, so he did afterwards signify his mind in types to the Jewes, which he speaks clearly to us. Yet God may have his ends in it. 1. To vexe and trouble Satan, to hear there is a Lord set over him, that should be of the womans seed. 2. To exercise the faith of his people, to find out Gods gracious mind unto them. 3. To glorify Christ in the flesh in bringing the clearest revelation.

2. After this sentence on the Serpent past the great Iudge proceedeth on the woman, and her sentence followeth.

Ver. 16.V. 16. To the woman he said, multiplying I will multiply thy grief, and thy conception, in grief shalt thou bring forth children, and thy desire shall be to thy husband, and he shall rule over thee. — Cald. to same. Conversion. — thy sorrowes, and thy groanes, in sorrowes shalt thou bring forth children, and thy return shall be to thy husband, and he shall be thy Lord. Sep.

The burden of this sentence is to be gathered two waies. 1. Negatively and implied. 2. Affirmatively and expressed.

It is considerable what it was not: and it is evident, God doth not say to her, cursed be thou as unto the Serpent, but having made it one part of the Devils plague, to have his head crushed by the womans seed; which also, was a gracious provision for these fallen and frighted soules He proceed's not to curse and kill them, but to inflict chastenings, and lay humbling stroacks on them, to teach them more sensibly, of their fall, and make them wait for restitution in the devills fall by the pomised seed.

Quest. But if it were not so, how was then the sentence performed, which God threatned the day, &c?

1. Answer. Man was that day guilty and obnoxious unto death and lay condemned under Gods sentence.

2. There was a partiall execution, upon them in their resented nakednes horror of conscience, & affrightments at Gods voice.

3. That sentence did not exclude Gods shewing mercy though it expressed it not; & however he mitigates it as as to them, yet he required it of the second Adam the promised seed; for which none can carge him. He was made a curse for us. Gal. 3.13.

4. All these Evills expressely inflicted are in themselves part of the curse, however in Christ they now come to be sanctified, and turned toward the curing of corrupt nature.

2. The affirmative sentence on the woman expressed, consists of two general heads.

1, About bringing forth children.foreign He said to the woman, multiplying I will multiply thy grief and thy conception; in grief shall thou bring forth sonnes, or children. Where. 1. The judge pronouncing sentence, the same Jehovah her creator.

2. The guilty sinner judged, the woman and all her daughters to come of her.

3. The sentence it self, which in summe is, that she shall be laden with grief. 1. Her burden is grief and groanings exceeding great as the 70 expresse. 2. The measure of it multiplying it shall be multiplied. 3. The certainty of it, indoubling the word.

4. The inflicter God himself, 5. The time of its infliction. 1. Conception. 2. Birth. Had not sin come in conception, bearing and bringing forth had bin easy, but now are they made most exceeding grievous to roots and branches; they bring forth with sin and sorrow. The sad and painfull throwes in child bearing do evidence this bitter sentence to be true. Yet p. 39is it in some respect a chearful pain, if we consider the end and issue of it; God hath made it the way of trial for them to passe to heaven, and it hindreth not salvation; if they believe, and continue in the faith. 1. Tim. 2.15.

2. The other head of the sentence expressed on the woman, is about her place and state of her relation to her husband, laid down two wayes.foreign 1. From the woman to the man, and to thy husband shall be thy desire. The same phrase is used by God to note, the subjection which should have bin of Abel unto Cain, if Cain had pleased God. So here because the woman was first in the transgression, God layeth this sentence upon her of a painful subjection to her husband. Yet in Christ this is turned to a blessing, his desire is unto his Church. Cant 7.10. The very same word as here. Aben Ezra read…th obedience for desire.

foreign2 From the man to the woman, and he shall rule over the. This is to be understood, with grief and trouble also, for that runneth thorough all. Otherwise in Innocency the man was ruler, but then command & obedience were sweet without sin. And all this subjection now sanctified in Christ become's a blessing.

Hence note.

D. 1. Grace works from God to sinners terrified, even when he pleads against them.

D. 2. God did not intend the first sin should undoe man, though it did lay all under the curse.

D. 3. Order in sin hath an order in punishment. The woman before the man

D. 4 Although the womans seed break the devills head, and deliver man from hell; yet is he not exempted from sorrow.

D. 5. Sin hath made fruitfulness and child-bearing a bitter painfull thing.

D. 6. Bitternes in child bearing is the portion which God himself hath laid, as the womans way to passe thorough. Faith makes it the way to heaven. 1. Tim. 2, 15.

D. 7. Grief in marriage relations, in wifes subjection, &c. is the fruit of sin.

D. 8. Order which primitively was the sweetest blessing, by sin is turned to an heavy burden. So the rule of the husband. All this should but drive us from our selves, to eye the promised seed, who must overcome all. Ver, 16.

3. Now followeth the sentence on the man:

Ver. 17. And to Adam he said, because thou hast obeied the voice of thy wife, and hast eaten of the tree, which I commanded thee, saying, thou shalt not eat of it, Cursed be the ground for thy sake, in sorrow shalt thou eat of it all the dayes of thy life. — Cald. same. — Thou hast heard, &c. hast eaten of the tree, of which I commanded thee, of this onelyonly not to eat, of it thou hast eaten, cursed be the earth in thy works. Sep.

Ver. 18. Both the thorn and the thistle it shall bring forth unto thee, and thou shalt eat the herb of the field. Sept. and Cald. to the same.

Ver. 19. In the sweat of thy face thou shalt eat bread, until thou return unto the ground, for out of it wast thou taken, for dust thou art, and unto dust shalt thou return — Cald. same. — The earth from which thou hast been taken, for earth thou art and unto earth shalt thou goe again. Sep.

In this tradition of the sentence, observe.foreign

The malefactor sentenced, and to Adam, the husband,foreign however as the womans head, under him she beareth a share of this lot. 2.Ver. 17. The tradition of the sentence from God, he said, that is, the highest judge said. He giveth it, and none can reverse it. 3. The sin recited, in two parcells. 1.foreign His disorderly hearkning and obedience to his wife, because thou hast heard or obeied the voice of thy wife God had made Adam the head of his wif… and to rule and keep her in her place; in vain therefore is his excuse, the woman which thou gavest me, &c. for this was his sin to hearken to her perswasion in any thing that withdrew from God; God therefore maketh his own answear, his crime, and arraigneth him upon this, that he left his place of rule, that he honoured his wife above God, and holds out this as his transgression,foreign for which he must now receive judgment.

2. His disorderly carriage in his disobedience unto God. And hast eaten of the tree, which I forbid thee, saying. Thou shalt not eate of it. Where we have repeated. 1. His crime, thou hast eaten of the tree. 2. This aggravated by Gods positive interdiction, which I forbade thee that thou shouldest not eat of it, and yet that against such a God, and such a Law, and concerning so reasonable a thing, that thou shouldst refuse obedience,foreign hear thy sin, Adam, and now thy sentence.

The sentence it self consist's in these parts. 1. The curse upon the earth in generall, p. 40Cursed be the ground for thy sake, where we have. 1. The Subject, the ground out of which Adam was taken, as it is called before, Gen. 2, 7. 2. The penalty, Cursed, that is, be it made vile, hurtful, barren, &c. as in some particulars afterward is expressed. 3. The cause of it, for thy sake, that is because thou hast sinned, and that it may be grievous unto thee, who hast grieved me. Quest. Why should the earth be cursed, when man sinned? Answ. Because made for man, and therefore when man denieth his obedience to God it is but just, that he should curse the creatures to him, that they shall not give out their sweetnes to man. So God did to the sinners of Sodom. Gen. 13.10. So God threatens sinners. Levit. 26, 19. Ps. 107, 34. Deut 29.23.

foreign2. The particulars consequent upon this curse. 1. Mans sorrowful feeding, in sorrow thou shalt eat of it all the dayes of thy life Wherein. 1. The matter of his feeding, the ground in the product of it, not dust, which was the serpents meat. 2. The manner of his feeding, it is to be in sorrow and bitternes, whence we may read the water of affliction, and bread of affliction and sorrowes Isai. 30.20. Ps. 127.2.

3. The duration of this, all the dayes of thy life, that is, he for his life time, and every son of Adam for his.

Quest. Is not the earth said to be full of mercy, and the saints to eat with gladnes? Ps. 119.64. Answ. Act. 2. It is so in the restitution by Christ, but not otherwise to man himself.

Ver. 18.2. The earths barrennes, Both the thorn and thistle it shall bring forth unto thee. foreignThese are the proper issue of a barren and cursed parcel of ground, which make it fit for burning. Heb. 6.8. All hurtful, poisoning weeds are comprehended here. Job. 31.40. Jer. 12.13.

Quest. Were not these created before among the shrubs, &c.

Answ. Yea, but not made so hurtful or a curse before as now after mans sin.

foreign3. Mans course feeding. Thou shalt eat the herb of the field. Here 1. The matter of his feeding is the herb of the field, that is such as grew under the curse, not in the garden which God planted; man that did not lodge one night in honour, became like the beasts that perish, Ps. 49.13. As Nebucadnezzar cast out with beasts. Dan. 4.13. It notes a curse, to be driven from the food of innocency 2. The manner of his eating is the same, in sorrow, or bitternes, shalt thou eat the grasse of the field.

Ver. 19.4. Mans painful feeding, In the sweat of thy face thou shalt eat bread, foreignuntil thou return unto the ground. 1. The matter of his feeding here is bread, so God orders it in goodnes, but this must be bruised, grinded, baked, &c. and it is well conceived all food is carried in this expression, that supporteth the heart of man. Ps. 104.15. 2. The manner of his feeding, it is in the sweat of his face, it must be with plowing, sowing, &c. before he hath it, and then it becommeth the bread of carefulnes. 3. The duration, which is the space of his life also, expressed in another phrase, until thou return unto the ground, that is, the time of separation of soul from body; which was one peece of his doom here, and now followeth.

2.foreign The sentence upon man himself is in these words For dust thou art and unto dust thou shalt return. Herein. 1. The sentence, unto dust thou shalt return, that is, body and soul shall suffer a dissolution, and that part which is of the dust shall turn unto dust again, until time of arising; but the spirit shall return to God that gave it. Eccles. 12.7. So that, the first death, here is certainly the wages of sin, as appear's by the cause fore-alleaged. 2. Some considerations for the equity of it. 1. From his original, for thou art taken out of it, therefore no injustice to turn man to his own principles. 2. His fall intimated in this. Dust thou art. It is true, God made him more, when he put his Image on him, but now by sinning, that is lost, and he is become nothing but dust, unlesse worse now, in that he is sinful dust which subjects him actually to be resolved into his own principles. Some queries here.

1. Is not coursest meat of herbs a blessing? Quest. 1 Prou. 15.17.

1. Answ. It may be so comparatively as Salomon asserts. 2. Such hard meat, in it self is a fruit of sin. 3. In Christ, the bitterest is made sweet.

2. Do all eat bread in such labour? Quest. 2

Answ. It is not required, that all should in one kind of labour, but in the toile of several callings.

3. Are not many full and labour not? Quest. 3

Answ. It is the shift which many graceles soules make, that eat, and drink, and sleep, and labour not; but they drudge in their idlenes for hell.

4. Is not labour a duty, how then a Quest. 4 curse?

Answ. It is now made a duty in Christ, and a blessing too, and not a curse, when conscientiously performed; but this is by grace.

5. Why is there no mention here of eternal Quest. 5 death?

1. Answ. That was carried in the sentence of the Devil for him and his seed, 2. God did put in, by grace, his promise for the womans seed, and for these first sinners considered in it.

6. Why then is any penalty upon bodies Quest. 6 recorded?

1. To teach man the bitternes of sin. Answ] 2. To humble him. 3. To inforce a flight unto grace. 4. To help to subdue the flesh.

7. Was not man mortal before, being Quest. 7 dust?

1. In his principles he was, Answ. for his materialls 2. By covenant he should have bin immortal, if he had not sinned. 3. p. 41By sin he becomes actually mortal, & must dye; however God deferreth execution.

From all which observe.

D. 1. Single account must be given by every creature for single sinnes God tak's one by one.

D. 2. God himself giveth judgment upon every sinner.

D. 3. Judgment on Adams head reacheth all under him.

D. 4. Mans leaving his place to yeeld to tempters, though in his bosom, is a great provocation.

D. 5. Mans excuse of sin may proove the greatest aggravation. So the woman.

D. 6. It is uery dangerous to listen unto creatures drawing from God.

D. 7. It is a sad aggravation of sin that it is committed against God.

D. 8. The expresseness of Gods Law doth much aggravate sin against it.

D. 9. The reasonablenes of Gods Law, justifieth him and condemneth sinners, it was but one forbidden.

D. 10. Sin brings all evil upon creatures, and makes them instruments to punish man.

D. 11. The earth is vile and loathsome to what it was in innocency.

D. 12. As justice requires sin, so grace provides to free soules from the curse.

D. 13. Sorrowful is mans life in eating and sin hath made it so. V. 17

D. 14. Thorns and thistles, and hurtful weeds are the issues of sin, and curse.

D. 15. Sin as it made man a beast, so feeds him like a beast. All hardnes the fruit of sin. V. 18.

D. 16. Laborious and painful doth sin make the course of man.

D. 17. God remembers wretched man, and alloweth him some bread, though he deserves none.

D. 18. Mans travaile ends not but in the grave.

D. 19. Though eternal death be due. God laieth it not on sinners set apart by grace.

D. 20. Temporal death is the fruit of sin,

D. 21. Mans principles at first were earthy. but to be perfected by keeping Gods covenant.

D. 22. Man making himself sinful dust, maketh himself dead dust.

Now followeth the third thing observable in Gods dealings with man, which carrieth an intermixture of some goodnes in the midst of the bitter sentence pronounced. And it is expressed in these two things.

1. The new naming of the woman.

2. The new apparrelling of them both.

Ver. 20.Ver. 20. And Adam called the name of his wife Chavah, because shee was the mother of all living. — And Adam called the name of his wife, life, because, &c. Sep. — Because she was the mother of all the sonnes of man. Cald.

Ver. 21. And Jehovah Elohim made for Adam and for his wife coats of skin, and made them put them on. — So Sep. — Garments of honour upon the skin of their flesh, &c. Cald.

These two verses carry in them as in a parenthesis, two tokens of Gods favour in the midst of all these threatning words to man.

1. The new naming of the woman, wherein two particulars are considerable.foreign

1. Impositio nominis. 2. Ratio impositionis; in the former are these terms to be viewed.

1. Imponens, the man, and he considerable, 1. Not as separat from God, but guided by him, 2. Not considered as at the first naming in innocency, when it is conceived by some this name also was given her, but without good ground, for it is reserved for this time, after mans sentence to raise him. Three names are given to the woman. 1. Nekebah, foreignfemale, to note her sexe. Gen. 27.2. Aischah woman or wife to shew her original and neer relation to man. Gen. 2.23. 3. Chauvah to note hope of life by her, as death came in by her. He names her so now.

2. Impositium, the name itself.foreign Chauvah, which as the Sept. renders is life and the reason following warrants so much onelyonly here it is to be noted, that it is a sweet name, life, and the sweeter, when it commeth in after the sentence and portial execution of death; that when man now was mortal, and obnoxious to eternal death, then God should give him this signal p. 42of recovery to life, in this name of his wife as he had laid ground of hope in the promise of the seed. Life natural, and spiritual may have their consideration here, for as much as God did make her the instrument not onelyonly of bringing forth the living generations of men; but of that seed, which should break the serpents head,foreign and work eternal life for poor soules.

foreign3. Subjectum impositionis, the woman the wife of Adam.

4. Impositio, the imposition it self, he called the name, which note's that God had not taken away the authority of man over his wife. but even in the state of grace, keeps up that order.

In the latter, which is the reason added of this name, of the whole it may be inquired.

Quest. 1. Whether this be spoken in scorn, as if she was therefore called by contrarie, because she brought in death?

Answ. But this is a wicked conjecture of any, for it is spoken here in truth, she was the mother of the living.

Quest. 2. Whether this reason from the effect, was given by Adam or Moses? Answ.

Surely not by Adam at that time, for then she had brought forth none, but by Moses is this reason rendred, as he that had experience of all the living which came from her to his dayes; so he speak's truly of the effect past, which giveth a just reason of the name.

foreignIn the reason. 1. The subject, she, the woman. 2. The attribute, Was the mother of all living. 1. The relation the Mother, she was a destrojer before, but now a breeder, 2. The issue correlate all living, both naturally and spiritually living among men, as the instrument of conveying both kindes of life, which was a ground of faith after the fall.

2, The new clothing of the poor naked creatures, wherein occurre, 1. The making of the garments, 2. The putting them on.

Ver. 21.In the former, we may view. 1. The author,foreign Iehovah Elohim. It is questioned whether God of himself, or by his command did this? It is more proper to the expression, that God provided them without instruments. 2. The work he made coates, that is, by his own power he made these garments to be, that they might cover their nakednes, and discover more the sinfulnes of sin, that brought them unto this necessity.foreign Here Gods goodnes! 3. The matter of these garments, of a skin. The curious inquisition, what skin, and where it was had, savours of more wantonnes than piety. It is sure, this could not be meant of their own skin by hardening it, as some foolishly conceive, but of such matter at was external, and adiacent, fit to cover their bodies. 1. It was a cover, which note's shame. 2. It was a close covering, not of leaves. 3. It was a low, mean, base covering, to keep humble. 4.foreign The subjects for whom, for Adam and for his wife, his enemies in themselves, his reconciled in Christ, his poor naked, miserable ones.

2. He made them put these on, foreignhe doth not onelyonly provide but apply the coverings to his naked creatures. Providence works home for their comfort.

Take these Notes.

D. 1. In the midst of death Gods thoughts have bin to direct sinners unto life.

D. 2. Gods thoughts are not onelyonly to give life but to reveal it in his own way.

D. 3. Gods goodnes prevented sin from turning all into disorder. He keeps relations.

D. 4. Grace makes the same instrument be for life, which was for death. Ver. 20.

D. 5. God pittieth his creatures in the nakednes which sin hath made.

D. 6. God makes garments, where man makes nakednes.

D. 7. Garments are a covering of nakednes, but a discovery of sin.

D. 8. Raiment should humble and not make men proud. The mischief of sin is to forget nakednes under fine cloathes. It makes nakednes appear sinne. Si nunc Adam resurgeret, & videret hanc insaniam omnium ordinum profecto credo prae stupore tanquam lapis staret. Luther.

D. 9. Sutable clothing was Gods work for several sexes. For Adam and his wife. The Law afterward sheweth this.

D. 10. Gracious providence put's on cloathes upon sinners backes. Muca of love. Ver. 21.

The fourth and last head in Gods dealing with these sinners is the ejection of them from their paradise, or place of pleasure.

Ver. 22. And Jehovah Elohim said, behold Adam is (or was) as one of us for knowing good and evill, and now least be he put forth his hand, and take also of the tree of life, and eat, and live for ever. — And he said to them, &c. Sep. — Behold Adam is become the onelyonly one in the world, of himself knowing good and p. 43evil. And now perhaps he will stretch out his hand, &c. Cald.

Ver. 23. And Jehovah Elohim sent him out of the garden of Eden to till the ground, because he was taken from thence. — from the paradise of pleasure. Sep. — From the garden of pleasure, &c. Cald.

Ver. 24. And he cast out Adam, and he placed at the East by the garden of Eden Cherubins and the flame or edge of the sword turning it self to keep the way of the tree of life. — And made him dwell against the paradise of pleasure, and appointed Cherubins, and a flaming sword turned to keep, &c. Sep. — And a sharp sword waving to keep, &c. Cald.

In all which passage we have considerable.

1. A terrible exprobration of the man. Ver. 22.Ver. 22.

2. An actuall ejection from his first place. Ver. 23.

3. A securing guard against mans return. Ver. 24.

In the first general, God give's the reason of mans ejection out of Eden,foreign wherein may be noted.

1. A sarcastical exprobration of mans pride and horrid sin against God upon the serpents motion. Here.

foreign1. The judge pleading. And Iehovah Elohim said. Their creator, their Lord, from whom man was, and to whom he should have bin for ever obdient: from whose word there is no appeal; and who infallibly speaks the truth; and if he derides sinful wretches, wo to them.

2. The exprobration it self, Behold the man is as one of us to know good and evil. This sentence is read interrogatively by one, behold is the man become like one of us, &c? As if it were onelyonly a communication with him, is it so now as the serpent suggested, hath the man obtained by his eating to be as one of us? Or is he not rather fallen from our Image, and become like the Father of lies, even as one of the Devils? Junius. But this interrogative reading I find not, with the general current of interpreters. It is read positively by the most; and so it must be an Ironical conviction of the man, of his devilish pride, and self exalting against God. Wherein.

foreign1. The demonstrative particle, behold, which points out the reason of this sarcastical reproof, as if he should say, see now the fruit of beleeving the serpent, and denying my word.

foreign2. The subject scorned, and reprooved. Man in both sexes, yea and man in his nature propagated to posterity, the shame of this lyeth still upon the children of men; as taken of the pride of their natures, and to put a curb upon all spirits.

3. The derision it self. He is as one of us to know good and evil. This cannot be understood plainly, but sarcastically checking man for his ambitious designe suggested by the serpent, and promoted by his own sin; the words following, being to prevent him from doing more evil, do suppose, that there is a reproof in this. Herein. 1. The sin, wherefore God deride's him is couched there, he is as one of us, foreignso was the suggestion he should be like unto God. This plural cannot be meant of Angels, for Jehovah Elohim speaks of himself in this mumber, who is not to be reckoned in equipage with created Angels. Neither is Adam said properly to be one of us, but onelyonly ironically; therefore that plural must be found out within the compasse of God himself, in whom, Father, Son and Spirit are coequal.

2. The instance,foreign of this ironical derision, is that which also the serpent suggested, that they should know good and evil; the time was that man knew good by doing it, and evil by forsaking, while in his state, but now he knew evil by doing it, and good by leaving it, and so had experience of shame and confusion of face and consternation of spirit; this the serpent intended, though he pretended somthing els. And now God reproacheth him with this, to shame and humble him to the dust, not to drive him out of hope.

2. A preventing providence, that man might not sin more against God, in abusing the priviledges of the first covenant. And now lest he put forth his hand and take also of the tree of life, and eat and live for ever. This is all a defective speech and must be supplied by that which followeth, lest he do this, he must be cast out.foreign Here are four things provided against.

1. That he send not forth his hand, as the woman did to the forbidden tree. No attempt must be.

2. That he take not also of the tree of life, This was the other Sacramental tree, opened before, which was proper to the covenant given in innocency and did represent and seal life to the obedient; but now it concern's not the covenant of grace; by which onelyonly man can stand which he was now under.foreign

3. That he eat not of this; was there any mor… than one tree forbidden? No, not before the fall, but afterward this was. God prohibits now the seal of the first covenant, it self being broken.foreign

4. That he live not for ever. Doth God here exclude man from eternal life? No, for he had promised recovery by the womans seed. But he denieth it in this way.

Quest. Could the tree of life have made him live now being a sinner? Answ. Surely no, the condition being broken; but man might attempt that way if not prevented.

The Notes arise thus.

D. 1. It is Gods worke of grace to humble sinners as well as cloath them. This in order.

p. 44D. 2. Its Jehovahs prerogative to scorn transgressors, and have them in derision.

D. 3. It is a bitter state for sinners to be a scorn to Jehovah and derided by him.

D. 4. Pride of man to overtop God is justly repaid with scorn from him.

D. 5. Knowledge of evil by doing it, and of good, by refusing it, deserveth scorn from God.

D. 6. The Devills fairest suggestions man finds the fowlest shame and misery.

D. 7. God may scorn sin, and yet pitty the sinner; as here in Adam.

D. 8. Gods providence forbids mans recovery by any thing in the first covenant.

D. 9. Man is apt in his nature to crosse God in the way to life. Ver. 22.

The second point observable in this last act of God upon man a sinner, is his ejection from his innocent habitation. Wherein.

Ver. 23.1. The mission or word of command for his departure, And Jehovah Elohim sent him out of the garden of Eden. The particle connecting is illative. 1. The author of this emission, is Jehovah Elohim, the great Lord who placed man there, and therefore might displace.foreign 2. The act he sent him out, that is by expresse word, commands him away, as if he should say, come ye sinners, ye are turn'd apostats, have lost my image, are become vile and naked, ye defile every place, that received you, Away, out hence, this is no place for sinners, which was made onelyonly for innocent ones.foreign 2. The rerm from whence of their emission, [from the garden of Eden] that is, their first place fitted for their first being, & their best place fitted for the image of God, and state of innocency, and from a full place, where they had all to make them happy.

2. His commission charge, or burden for which he is dispossessed (to till the ground from whence he was taken) or because from thence he was taken. foreign1. Here is the end of his emission, that is, to indure the sentence formerly pronounced, which was with paine anguish and toil, and wear out him self. A work farre different from that which should have bin in the garden, for as much as he had to do with a cursed ground, as before it hath bin declared. 2. A consideration giving some account of this delegation of man to this hard worke, from his original,foreign because he was taken from thence. As if God should say, I was lifting up this creature toward heaven, I put my Image on him, I gave him a law to live by, and a pleasant habitation, to fill him with delights, but proud dust is risen up against me, therefore, let him now be bound, to travail and labour in the fruit of his own sin, a cursed ground, from whence his materialls were. Thus of verse. 23.

3.foreign The execution of all this by Jehovah himself. V. 24.Ver. 24. And he cast out Adam. 1. The Executioner is the same with the judge. 2. The act here is present expulsion, he doth actually dispossesse him, and turn him out with some indignation. It is but a fable of the Jewes that Adam struggled with God to keep possession, and thereupon God tumbled him out. But the word notes an act of distaste, against the man that had so ill requited God.

The third Head in this last generall, is Gods setting of a guard to keep out these ejected sinners. And he placed from the east to the garden of Eden &c. Cherubins, and the edge or flame of a sword turning it self so keep the way of the tree of life. 1. Gods Act,foreign he made to dwell or abide, he placed. 2. The place of pitching,foreign from the east to the garden of Eden. The 70. read, that God placed the man over against the Paradise of pleasure, but that is not in the Hebr. Text. 3. The guard it self.foreign Cherubins and the flam of a sword turning it self. 1. The guard, Angels, it may be in some visible shapes. 2. The weapon, a flame of a sword, or a sword of fire, such in appearance, terrible unto sinners, as God also speaks of himself a consuming fire. 3. The activity of this guard. alwayes watching, and turning their weapons, against sinners, that might assault, to sin, in returning. 4. The end of this guard to keep the way of the tree of life, foreignwhich in short was to fence up that way against sinners, that they should no more attempt to sin there, as they had done, and to drive them from all those adjuncts of the first Covenant, to beleeve the way of Gods restoring life to them by the promised seed.

Some Queries are made about particulars in this passage.

1. About the time, when was man cast Quest. 1 out?

Answ. Vain are many conceits, of yeers and dayes, the neerest to truth, must be, that it was either the same day he was created, or on the Sabbath for beyond the seventh day, this history of Moses doth not extend thus farre. It is not revealed, therefore resolution can be but conjectural; and either may be conceived without danger. Yet that it was immediatly upon mans sin, and that he sinned in the day he was created may probably be collected, from the context, and reasons thence gathered, & Ps. 49, ver. 11. David expresseth it.foreign Man lodged not one night in honour.

p. 45Quest. 2 2. About the reason of mans ejection Why was it?

Answ. 1. For penalty of sin past. 2. For preventing sin to come. 3. For humbling for sin. 4. For making soules look to another place. Heaven exceeds Paradise.

Quest. 3 3. About the Cherubins. What were they?

Answ. Waving all other phansies, they were Angels, and most likely appearing in that shape described by Moses. So it was a guard of Angels.

Quest. 4 4 Why to keep the tree of life were they placed?

Answ. 1. To keep man from more sin. 2. To put him to seek after the true tree of life, Rev. 22.7. and 22.2.

From which observe.

D. 1. Sin alone puts God upon separating soules from their comforts antecedent and consequent.

D. 2. When comforts are like to be abused, God prevents it by sending them from them.

D. 3. The habitation of Innocency is no place for sinners.

D. 4. Jehovah is the disposer of all places and conditions, he put's in and sends out.

D. 5. A cursed earth is the sinners place of correction; or his bridewell, as we may say.

D. 6. Sin hath brought a sentence for miserable toyle on men in this place.

D. 7. Mans base original corrupted with sin sitts him for a base servile condition. Ver. 23

D. 8 God hath actually separated sin from the place of pleasure From the first Adam until now. sin is out of Paradise.

D. 9 God doth not onelyonly throw out sinners from Eden or the place of pleasure, but keep's them out.

D. 10. God hath his Guard of angels to resist sinners, and drive them from rest.

D. 11. Terrible are the meanes and active by which God drive's of sinners from their pleasures.

D. 12. No life can be recovered by man in looking to the former meanes of life in innocency. Therefore we must to Christ. Ver. 24.