An Exposition of Genesis, Genesis · Chapter 2
CHAP. II.
And the heavens and the earth were finished and all the hoast of them.Ver. 1. — Chal. Same. — and all the beauty of them. — Sep.
Ver. 2.And Elohim finished in the seventh day his worke which he made, and rested in the seventh day from all his worke which he had made. — And God was delighted on the seventh day in his work. &c. Cal. — And God perfected on the sixth day his works, whieh he made, and God rested on the seventh day, &c. Sep.
And Elohim blessed the seventh day and sanctified it because in it he rested from all his work which Elohim created by making.Ver. 3. Junius, or created and made, or created to make, that is ordained to make, as some read. — which God created to make. Chal. — from all his works which he began to make Septuag.
IN this second Chapter is contained the history of the World for one day longer, even the seventh day, which gave a consummation, to all Gods precedent works; and make's up the first full week; whence some conclude seven the perfect number. Its true, God make's use of this number many times not without a mystery, Here it is certain, he make's a full account of a week in seven dayes; which after single dayes is the next known distinction of time.
Two main heads are in this chapter.
1. A summary repetition of the precedent works and a constitution of the seventh dayes Rest. V. 1, 2, 3.
2. A larger Explication of some particulars in the former works, especially of the third and sixth dayes, which Moses add's as an appendix to the former history.
1. Of the wonderfull fecundity of plants before any raine. V. 4, 5.6.
2. Of mans Creation, the male, V. 7.
3. Of his habitation, the description of it. V. 4, 5, 6.
4. Of his Covenant with man in this state. V. 16.17.
5. Of the occasion of creating the woman, and ordaining marriage. V. 18, 24.
6. Of their sweet state in innocency. V. 52.
In the first generall are considerable.
1. The summe of Gods former works. V. 2.
2. The term or the full End of them, on the seventh, &c.
3. The speciall constitution of the seventh day to its proper use expressed, by three Acts of God.
1. Cessation from working. V. 2.
2. Blessing the seventh day. V. 3.
3. Sanctifying. V. 3.
4. reason of its constitution, because God rested. V. 3.
1. The summary relation of works past. And the heavens and the Earth were perfected, and all the hoast of th m. 1. The subject in this proposition is all these works, 1. Heavens by which is meant all those bodies high and low, from the highest created heaven to the region of the aire, the very lowest of the expanse, therefore, the whole celestiall globe is intended here. 2. The Earth here also notes all the inferior globe, consisting of sea, waters and dry ground. 3. The Hoast or army in both these are Angells. Luk. 2, 13. being those sonnes of God singing when God laid the foundations of the earth also. Job. 28, 4, 6, 7. So Starres also are the hoast of heaven. Deut. 4, 19. Jud. 5, 20. So all Creatures in the Sea, and Earth created, are Gods hoast in them. All and every thing that God saw was good. And they are called Hoasts. 1. From their multitude, and abundance, 2. From their strength, when God will use them. 3. From their order all being ranked as an Army, and each keeping his place: before sin disorderd all. 2. The attribute here is, they were finished perfected, or to the word,foreign they were made all out, no defect at all.
Is it not said, thorns, &c. Gen. 3.18. Quest. It seems then they were not now made.
Answ. 1. All that was good was perfected, so farre these.
2. Some creatures God make's as judgments on sin as he did fire to consume at Taberah. &c. Numb. 11.
3. These creatures, as good, were made, but the evill of them came in by sin: take hence these notes.
D. 1. Absolute and perfect is the frame of heaven and earth as it commeth out of Gods hand.
D. 2. Jehovah hath his Hosts in Heaven and Earth, many and mighty
D. 3. Gods Hosts should keep order in every part, and be subject to their Lord. V. 1.
Ver. 2.The second thing observable is the term which put this perfection unto those works, And Elohim perfected in the seventh day his work which he had made. 1. The perficient; is the same Elohim, who was efficient of all, He had no helpers to finish; to shut out those vain conceits of Assistants. 2. The act of perfecting is the same with the word. V. 1. He made all out. 3. The effect perfected, his work which he had made, which is comprehended in that Host of heaven and Earth, before named with addition of the good of them. 4. The time or term, of perfecting on the seventh day. The 70 read it on the sixth, it may be to take of some seeming objection, which might be made, that God saw all very good on the sixth day, therefore they were perfected then, so this seems to say it was not done untill the seventh. But it is the seventh day expresse in the Hebrew, and doubtles a mistake in their translation. As to the cause of scruple, that all creatures were finished day the sixth. It is true, quoad esse, as to their full being, Man and the rest were finished; but quoad bene esse for mans well or better being, in acquainting him more with his creator, and adding some spirituall good unto him, this is perfected in and with the seventh day. So God is said to perfect the work he had made by superadding to its being already finished.
The second particular sheweth more how God added to the well being of his creatures by constituting the seventh day unto mans speciall benefit. Sabbath for man. Mark. 2, 27. Where in three acts are recorded.
Ver. 2.1. He rested in the seventh day from all his work which he had made, wherein. 1. Act, Rested,foreign a word in the Hebr. whence Sabbath come's, noting rest, and notes not a rest from wearines, but a voluntary cessation from creating and bringing forth any more kinds, the Cald. readeth, he was delighted, or pleased, which may be an harmles paraphrase, only this is Rest from works not in them.Heb. 4.4. The Gr. 70. use a word that note's resting, which also the Apostle taketh in citing this place. This word in that chapter is taken also actively V. 8. If Joshua had given them rest, &c, Whence, it may be, some have read here, that God made a rest for man in the seventh day from his works, but the word and other circumstances will not bear it in the Hebr. However, this act of God is exemplary to man in his proportion; and so carrieth some efficiency of this rest toward us. 2. The term from whence of this cessation, from all his works which he had made, that is from making any more Heavens or Earth, but not from propagating kindes and ruling and governing all creatures in the world. So the Father & Son work still. And this too, work and rest onelyonly spoken after the manner of men. 3.foreign The time of this Rest, which is the seventh day Emphatically set forth in Hebr. Of the former dayes is expressed onelyonly the sixth; as pointing out an eminent day. The order of constituting this from evening to morning is not here recorded. The reason is unknown. But doubtles the naturall course of this day must goe along with the rest, otherwise they would be interrupted. It is a pious conjecture of a never ending Sabbath. All light in this day.
2. Elohim blessed the seventh day. Ver. 3.In this act there is somthing from God passing upon the time. That is a blessing.foreign The blesser Elohim, he that made it. 2. The Act, blessed, which from God alwayes notes some good upon the object, so that, Gods blessing made this a good day upon man, to bring him good, more communion with God, manifestation of him, perfecting those abilities given him. So the Church called dayes of saluation, deliverance, &c. good dayes. 3. The object, the seventh day,Esth 9. v. 22. I. Not onelyonly that in the individuall, but that day in its kind unto man for ever, which therefore he stiles by the name of his rest, his Sabbath. This was blessed, is above all dayes made a good day for man.
3. He sanctified it. Ver. 3.This act is conceived to be swallowed up in the former,foreign and onelyonly an explication of that, being the way of blessing. Now as Gods act immediatly, may very well be so; but looking to the end of it, which is, that it should be called holy by man, and sanctified, and the name of God sanctified by man in it, he having sanctified or set it a part for that purpose; It note's a ground of duty from man, upon Gods blessing of it, and making it a good day to him. So that his sanctifying is a setting it a part to be sanctified by man. that is spent in all holy remembrance of God & worshipping of him. According to that of the Prophet. Isai. 58, 13, 14.
The fourth particular is the reason where upon God blessed and sanctified this day, and that is, because in it he had rested from all his work which God had created to make. by making, to perfect, or which he created and made, that is perfectly created. Gods own rest is the reason of blessing and sanctifying the Sabbath unto man, That when he had perfected all his works of creation, Man might now reioyce in him. Gods ceasing in the perfection of his works is the ground of setting Sabbath unto man. Whereas it is said, that God created his works to make, it must be understood, to perfect, or he ordained to make, as the word will carry it.
Some queries would be answeared here.
Quest. 1 1. Hath this Constitution the force of a Law towards us? Was it immanent in God?
Answer. No. 1. God had no need of resting. But transient, for all these acts were exhibited toward man, and the day made for him. Mar. 2, 29.
Quest. 2 2. Doth not Moses relate this by way of anticipation, meaning it onelyonly to be given in the Law?
Answer. No, It cannot be by way of anticipation, 1. It is the very first seventh day created; therefore not meaning one in Moses his time. 2. It concerned man in innocency, not under the dispensation of Moses. 3. Its reason is from Gods immediat cessation from his works.
Quest. 3 3. Was not this a Signe to Israel. Ezek. 20, 21. Are not such vanished?
1. It was not a Ceremonial signe in it self, Answer. such as others were.
2. It was long before those ordinances which were peculiar to that Church.
3. It was a token of a people belonging to God, as all morall duties are.
4. God may take ancient ordinances, to be tokens of future grace.
Quest. 4 4. Is not this Constitution broken, by putting this seventh on that which was the first day?
Answer. No; 1. Gods seventh is still continued.
2. The reason of Gods resting in Christ from the work of redemption, and perfecting that in the resurrection, is the cause of the change to this seventh.
3. Christ and his Aposteles give evident pattern for setting that apart, 1. Cor. 16.2. Take these notes hence.
D. 1. The seventh day brings Gods perfecting work to the well being of his Creation.
D. 2. The seventh day is Gods Creature.
D. 3. Gods cessation was voluntary Rest, not necessary to him.
D. 4. God rested from creation of kinds, not from propagation and providence.
D. 5. Gods six dayes labour inioyns us labour, and seventh dayes rest injoyneth us rest. V. 2.
D. 6. Gods blessing made the seventh. day a good day unto man.
D. 7. Gods seventh day is sanctified and set apart for man for ever to sanctify God in.
D. 8. Gods resting from works of creation is the full reason of making the Sabbath, by blessing, and sanctifying the seventh day. V. 3.
The second generall followeth which is a further declaration of the former works of God, especially of the third and sixth day; that which is next in order is. 1. The wonder of the earths fecundity without influence from the heavenly bodies thus set forth.
These the generations of the heavens, Ver. 4.and of the earth in their being created, in the day that Jehovah Elohim was making the Earth and the heavens. Cal. Same.— This is the book of the generations, &c. Sep.
v. 5. And every plant of the field, before it was in the earth, and every herb of the field, before it grew up, for Jehovah Elohim had not made it to rain upon the Earth, and not a man to till the ground. — And every green thing &c. and all the grasse &c. for God rained not &c. and there was no man to work it. Sep. — And every tree &c. Cal.
v. 6, And a vapour ascended from the Earth and watered the whole face of the ground. — But a fountain &c. and drenched the whole face of the earth. Sep.— And a cloud, &c. Cal.
In these Moses giveth an appendix to his former relation of the being of the universe, but specially to the third dayes worke, wherein may be observed.
1. A generall assertion of the first being of the heavens and of the earth repeated, wherein are again affirmed.
1.Job. 38. v. 38.39. The first being or birth of heavens and earth, for the word is used to note the fruit of the womb,foreign which by throwes is driven out; a sweet Metaphor. The heavens and earth here are synedochically, to be understood, for all creatures in them, These are the births of the heavens and the earth.
2. The manner of their production and perfecting, they were created of nothing, and made, that is finished with ornaments, These two words foreign create and make, do seem so to intimate.
3: The authour or Creatour, Jehovah Elohim. It is the first place where the name Jehova is read, and fitly here, it noting the fountain of all being, to be the Creator, he that is also the mighty God. Earth here is named before heaven.
4. The time, which notes the very term of their beginning, in that very day, wherein God by his very word made them to be. v. 4.
Ver. 5. foreign2. A speciall assertion about the third dayes worke,foreign where in are observable.
1. The subject put into being this third day, under two titles, 1. The plant or fruit tree, which the Cald. nameth so: the Sept. reads green thing. 1. The herb of the field mentioned. 1. 11.
2. The time of their production, before the tree was in the earth, & before the herb grew, so that these helped not to their own being when they were produced in their full perfections. Under these some conceive all other creatures on Earth contained; these named onelyonly, because they be the first.
3. The wonder of their production set out by noting the absence of those subor—dinat causes, which now concurre to their propagation and perfection.
Ver. 5.1. Jehovah Elohim had not made it to raine upon the Earth. foreignNow we see raine thresheth the seed in the Earth; and without it no creatures produced of these kindes, yet without rain, were plant and herb made, and perfected.
2. Not a man, or Adam was not on the third day to till or manure the ground, without which, now nothing but briars and thorns are to be expected from the earth; yet when Adam was not, and clouds and rain were not, then trees and herbs were.
Ver. 6.3. Not a vapour to water the earth, so some read,foreign There was not a man to till, or vapour ascending which should water the face of the ground. making the copulative particle disiunctive. whereas, some read, And, some but as Sep. and so understand it to make out another way of making plants fruitfull, by causing a vapour to arise from the earth, and fal down again as dew; but indeed it will be hard to distinguish this dew from raine in its nature; end it is evidently said, God did not make it raine; now if God made a dew sufficient for it, this is the same in kind with raine; Therefore I conceive more congruous to the context, and the scope of Moses here, in removing subordinat causes from helping God, is this reading disjunctively, as Iunius. &c. or Vapour ascended or watered the whole face of the earth. So that this remove's the help of a mist or dew, in making plants fruitfull, They were at first the fruit of Gods own womb the excussions of his power. Such use of the copulative praticle is found Exod. 21, 15. Take some notes here.
D. 1. It is hard for man to beleeve the true Creation and beginning of the world. The repetition of the spirit argue's it.
D. 2. By faith onelyonly can be truly understood the Creation of Heaven and Earth, therefore is it revealed by God. Heb. 11.3.
D. 3. Jehovah Elohim, the onelyonly Almighty being, is the true God.
D. 4. The being of Heaven and earth created. and made is from the being of God. V. 4.
D. 5. All this being was produced in Gods day, that is, the sixe dayes. If all in Heaven and Earth be taken.
D. 6. Plants and Herbs of the field are not of themselves, but made of God before they grew in the earth.
D. 7. No second causes neither rain, tilling or dew did concurre to those Effects. Thus if all negative.
D. 8. God alone causeth rain and maketh all subordinate causes of earths fruitfulnes.
D. 9. God hath and can preserve his creatures without ordinary meanes. V. 5. 6.
The second generall in the Appendix of the History of Creation, is about the Creation of Adam, the chief work of the sixth day.
V. 7. And Jehovah Elohim formed Adam dust from the ground, and breathed in his face or nostrils a soul of lives, and Adam was for a living soul. Heb — man, taking dust from the Earth, and breathed upon his face the breath of life, and man was made to a living soul. Sep.—and made unto a Spirit speaking. Cal.
In this Historicall appendix, are three things related about Adams creation.
1. The creation of his body,Ver. 7. Jehovah Elohim formed Adam dust of the ground. wherein are repeated. 1. The Creator under two titles, of Being and of power as was noted, v. 4.
2. The Act repeated in another word from the former, He formed, and this used here onelyonly about the man, and the woman afterward. The two words before were foreign to create foreign to make, and this here is foreign to form; the distinction, of which some have made as between. foreign, Junius. And here, the first may note making of nothing, the second the effecting or finishing, the third the forming and fashioning the outward and the inward parts. as a potter doth his vessell on the wheels. So here by creating and making God fashioned and formed the body of Adam, that is, straight and upright, with all his lineaments in their due places, with veines and arteries, ventricles and bowells within: the meditation of which makes David cry, I am wonderfully made. 35. 139
3. The Object or matter thus formed. Adam dust of the ground, foreignSo rather to be read by opposition, than man of the dust of the Earth; dust is the lightest and driest of the earth. So it is said, dust thou art. Gen. 3, 19. Sometimes also called mud, or clay, as if it were dust moistened. Job, 4, 19. Isai. 64, 8. All this sets out the vilenes of the matter upon which God put this frame of man, as to his body. If men aske why God chose no better matter to worke on. Quest. His will is the best reason; Answer. but doubtles God would have man for ever to remember his originall. That his word teacheth. 1. Cor. 15, 47.
2. The creation of mans soul is here described;Ver. 7. breathed in his face a soul of lives. In which doubtles, the state of the internall form of man and the creation of it, is declared by Moses. Herein.
1. Gods act, he breathed. 1. The order of it in this relation is observable,foreign after God formed his body, from himself he gives in the soul, He doth make bodies and soules together, as in other creatures which he called living soules, he maketh, sea and aire and Earth yeeld them, or created them all together matter and form in these places. But Moses in this history relateth first the forming of his body, and then the making of his soul. 2. The nature of Gods act, breathed, it is spoken after the manner of men, for God hath no hands to form, nor mouth to breath, but hereby must be meant, Gods powerfull creation and infusion of this soul; which he doth as easily, as one breaths; and I conceive to let man know, it is by breath and respiration he holds his soul within him.
2. The form it self induced breath of life, as some, but I choose rather the letter a soul of lives; The word here used for breath as the Hebrews observe, is used properly to signify the soul of man; the word is foreign It is specified a soul of lives plurally, to note, it was not onelyonly life of vegetation or sense but of reason competent to a man alone; and must note a more excellent soul, than in any other creature, which is here the form of man, some have conceived it, the Holy Ghost superadded, But that cannot be, for he speaks of the one part of man. Others have called it a particle of divine being. But that is impossible to mingle God with creature: therefore it must be, that soul, which informeth the body of man.
foreign3. The place of this inspiration is the face, or nostrils, which synedochically notes the whole man whose soul it was; for so this soul of lives did in form and animate the wole body.
foreign3. Here is related next the whole man subsisting of these parts, and Adam was for a living soul, or a living soul, that is, this creature being thus formed in body and having this spirit of lives within him, is now a living soul or creature, eminently so; and according to the Image of God as before expressed.
Quest. 1 Some questions do arise here and must be answeared.
1. Whether the soul of lives whence Adam is called a living soul, be the same with fishes and beasts, mentioned in the foregoing chapter?
Answer. Unto which in short we reply, it is not, but in its whole kind distinct. As may appear. 1. From the manner of creation different. 2. From the intrinsecal nature of it as it was made after Gods Image; which make's it differ from all creatures. Its properties and operations clear this before the sun, there is no living soul like it.
Quest. 2 As to the suggestions made against it, because the same attribute is given to beasts &c. In short we may answear.
1. Answer. There is multiplicity of signification in words, and here lieth the fallacy. Spirit sometimes signifieth God, somtime the wind; no good inference thence, therefore they are the same.
2. Again whereas it is said, that here onelyonly the Animal life is meant for. 1. The rationall was before, therefore in vain here repeated. 2. The 70 read by foreign not foreign. 3. The same name is ascribed to creatures before.
1 It is no vain repetition, for, in the former was related what was made, here how it was made. 2 As to the words, …oth in greek and Heb. though they note somtime inferior, yet somtimes superior, and rationall, and spirituall life. Therefore the argument is equivocall.
3. Whether Adam was mortall as created?
Answer. Unto which. 1. As to his soul, He was Quest. 3 immortall, so made of God that none can kill it. 2. In his body, if he had not sinned,Matt. 10. though it were of changeable materialls, yet by Gods covenant it should have lived.
4. Whether God make's the soules of Quest. 4 men still as he did then? Answer. The Scriptures do affirm it strongly. Ps. 34, 15. Zech. 12, 1. Job, 33, 4 And God truly is the Father of spirits. Heb. 12, 9, Num. 16, 22. 2. The faculties of mans soul are not generable, as in beasts.
From this we gather.
D. 1. Eminent form did God give to the body of Man.
D. 2. Vile and mean matter is mans originall by Gods will, dust of the ground.
D. 3. Mans soul is the spirit of lives, the most excellent.
D. 4. God immediatly made and breathed mans soul into his formed body of the dust.
D. 5. By Gods institution man was not onelyonly living Eminently, but to live eternally. Ver. 7.
The second head in this historical appendix unto the creation is the habitation which God provided for man before he made him, which though made before, yet was not expressed in the brief disovery of the third dayes work, unto which it doth belong, now Moses supplieth it.
V. 8. And Jehovah Elohim planted a garden in Eden from the earth, and put there the Adam, whom be formed. — The Lord God planted paradise in Eden, &c. and he put the man there, &c. Sept. — planted a garden in the place of pleasure from the beginning, and there put the man, whom he created. Cald.
V. 9. And Jehovah Elohim made to spring up out of that ground, every tree desirable for sight, and good for meat, and the tree of lifes in the middle of the garden, and the tree of the knowledge of good and evill. — And God made to rise, &c. tree of life in the midst of paradise, and the tree of knowing, that which was to be known, of good and evill. Sept. — And the tree whose fruit they who eat shall know between good and evill Cald.
V. 10. And a river goeth out of Eden to water the garden, and from it is divided, and was into four heads. — to water Paradise, thence is it divided into four beginnings or principles, viz. Of rivers. Sep.—Came out of the place of pleasure, &c. and it was into four heads of rivers, Cald.
V. 11. The name of the first Pischon, it doth compasse the whole land of Chavilah, where there is gold. — Cald. same. — The name to one is Phison, this compasseth all the land Evilat, there where is gold. Sept.
V. 12. And the gold of that land is good, there is Bdelium, and the Onyx stone. — Cald. same. — The Carbuncle, and the prasine stone. Sept.
V. 13. And the name of the second river is Ghichon, it compasseth the whole land Cush or Aethiopia. — Cald. same. — And the name to the second river Geon, &c. Sept.
V. 14. And the name of the third river Chiddekel, it goeth to the east Assyria or Aschur, and the fourth river is Perath or Euphrates— Cald, same. — The third river is Tigris, this goeth against Assyria, &c. Sep.
V. 15. And Jehovah Elohim took Adam and placed him in the garden of Eden to till it, and to keep it. — Garden of pleasure. Cald. — The man whom he formed, and put him in the paradise of pleasure to labour it, or to work. Sept.
In which passage are related these particulars
1. The Constitution of mans habitation Ver. 8.
2. A description of the beauty of it, in two heads.
1. In its furniture with the best of trees. Ver. 9.
2. In its addition of rivers. V. 10.11.12.13.14.
3. The end of mans placing there V. 15.
1. In this providing mans habitation two things are observable.
1. The plantation of the place, This belongs to the third dayes work, before man was created; here. V. 8.
1. The planter, Jehovah Elohim the Creator.
2. His Act, he planted, Ver. 8.this is spoken after the manner of men,foreign it was done by his powerful creation. When he said let the earth bring forth, &c. Gen. 1.11.foreign
3. The object,foreign a garden Heb. a general word for gardens, from a word noting protection,Gen. 3.10. There was no marble Pallace then. so a garden is hedged Paradis the Greek, from Pardas Heb. an orchard or place of pleasure; an emblem of heaven and its pleasure. Luk. 23.43.
4.foreign The situation both for place and point in the compasse. 1. It was in Eden.
2. It was eastward. 1. Eden note's the country or great continent where this garden was, the Cald. calleth it the place of pleasure; the word it self note's pleasure in the Hebr. It was not the whole earth, but a portion, neither such a small portion, as common gardens but a Region, which is spoken of as a choice part, the very garden of God. The best things are set out by Eden. Ezek, 28.13.Ezek. 31. v. 16.18. Isai. 51.3.
2. The special part of its situation, it is said to be from the east, or eastward which distinguisheth plainly the part where it was,foreign and that it was not the universe of the earth as some have said. Eastward is onelyonly one part.
It was a corrupt reading, from the beginning; for it note's not time but place here, and the same word note's somtimes the east wind.
Quest. Where was Eden? Surely in the east. Answ. But after sin, Gods extermination of Adam and the flood; no finding it by man.
2. His location or setting Adam there,foreign 1. Gods Act. He put or by his grace and power set him there, it was Gods prerogative. 2. The object placed, Adam, whom he formed. He provides the most excellent place for the best creature; yet this is to be noted. The creator set's his creature there in subjection, not to be absolute,
2.Ver. 9. The beautifying this parcel which was Adams habitation, with trees, wherein.foreign 1. The provider Jehovah Elohim. 2. His act, made to bud or grow up, that is, By his word as in the third dayes creation. 3. The place where, out of that ground, where the garden was,foreign not as if the ground concurred to their being, but God made it and them in it. 4. The matter of furniture, which was twofold, that God giveth.
foreign1. For natural and civil use, which served.
1. For pleasure and sight, every tree disirable for sight, no such lustre was ever in the state of sin, God would have the eye filled this way purely.
2. For taste, and nourishment, and maintenance of life; and good for meat. This God provides, no such excellency nor sweetnes in fruit, since the fall; nourishment and pleasure God provides for his innocent creature.
2. For spiritual use, God addes two trees more.
foreign1. And the tree of lifes in the midst of the garden. 1. The nature of it general a tree like others, 2. Nature special, of lifes or of perfect life; which is questioned why so called. A. Not from any virtue in it self, Quest. but by ordinance from God; which is conceived likewise. Answ.
1. To have a virtue of preserving life naturally or medicinally, considering. Gen. 3.22. 1. Man did not eat, 2. Eating would make to live.
2. To have virtue sacramental, 1. Shewing the fruit of obedience, 2. Shewing eternal life. 3. Shewing Christ, who is set out by it. Pro. 3.18. Apoc. 2.7. Apoc. 22.2.
2. And the tree of the knowledge of good and evil. foreign1. The general nature, it was a tree like others, of what kind not expressed, and therefore is it foolish to determine. 2. The special use of it was to be sacramental, and to teach the avoiding of sin, and that sad experience which came from forsaking good, end doing evil. This therefore was forbidden, afterward. The 70 reads, a tree of knowing what was to be known between good and evil; the Cald. whose fruit they who eat shal know between good and evil, that is, the difference of obeying God and disobeying. This sacrament was a visible tye from sin unto obedience. This was not neither in the nature of the tree, but by the ordinance of God.
The observations from these two things follow.
D. 1. Mans habitation in innocency was Gods work, as well as his Being.
D. 2. Gods love provide's an habitation furnished, before he make's the man.
D. 3. The most absolute place of pleasure, that earth contained, was set an habitation for man. Garden, paradise. Eden. pure pleasure for a pure creature.
D. 4. Jehovah set man in that sweet place as a tenent at will, not as Lord.
D. 5. Mans form from God sheweth his homage to Jehovah in his pleasant seat.
D. 6. All exellency of delights Jehovah make's for man after his image, in his innocency. V. 8.
D. 7. Best of food Jehovah provides for man the best of creatures.
D. 8. Jehovah ordained man for Worship in his habitation as well as to maintain life.
D. 9. Sufficient means of life did God give to Adam for eternal life. Tree of life.
D. 10 Jehovah provided to keep Adam from sin in his habitation Sufficient monition in the tree of the knowledge of good and evil.
D. 11. Adam had need of meanes of stability in his purest condition. Ver. 9.
The second ornament of Adams habitation is the watering of it, described with some other advantages, to the 14 verse. In which description these heads are considerable.
1. A position of the general head river, with its division into parts. Ver. 10.
2. The nomination of those particular-rivers. 1. Of the first. Ver. 11.12. of the second. Ver. 13.3. of the third and fourth. Ver. 14.
1. In the description is declared. 1.Ver. 10. The benefit which God added to this habitation wherein. 1. The good created,foreign a river indefinitly spoken but conceived to be Euphrates, of which the four arms are mentioned afterward, and the last especially carrying this name.foreign It is evident it was the head river, 2. The existence and motion of it, is going out or went out, that is by Gods word it arose and sprung out. 3. The term from whence it is, out of Eden, which was the Region where this garden was. 4. The end of this boon to water the garden that is to supply every thing there with water to make them thrive. This is noted the most prosperous place planting trees And thereto the spirit alludes, in describing the new Church in Christ Reu. 22.1. Ps. 46.5.
2. The partition of it, & from hence it is divided, is divided, foreignand it into four heads. That is from Eden God cut it into four arms, which are called heads because they were the severall beginnings of other rivers.
2. The nomination of the fourth head followeth with some note's of the advantages of the places,Ver. 11. where they ran.foreign
1. The former head is described. 1. By name, as the name of the first was Pischon. Some have thought this ganges, others finding that amisse thought it was that which was called by some Pasitigris, but more rightly Pisotigris, compounded of Piso and tigris, because it fell into that great river.foreign 2. By its course, it doth compasse the whole land of Chavilah. 1. Its act, it compasseth, note's not a full circle, but a course by places. 2. The land of havilah by this place its course is described; this is conceived to be the country of the man of his name who was the Son of Cush, the Son of Cham the Son of Noah. Gen. 10.8. His country was called by his name. Gen. 25.18. where the Ismaelits are said to live; some call it susiana bordering on Persia.
Ter. 12. foreign3. It is described, by the riches of that land, 1. Where there was gold. 2. A commendation of that gold, and the gold of that land is good that is fine or precious 3. By sweet gummes there is Bdellium, this is conceived to be a tree aromaticall, and so one kind put for more; others think it to be a kind of pearle.
4. By precious stones, and the Onyx stone. Some read it the Carbuncle,foreign some the Emrald, sometimes translated the Berill by the Sep. Exod. 28.20. It is here also, one for many kinds; in such spices, &c. the Ismaelits did trafficke Gen. 37.25:
Ver. 13.2. The second head of this river is described.foreign 1. By name, and the name of the second River is Gihon Geon as; 70. This hath bin thought to be Nilus by some,foreign Naher-Sares, by others. 2. By its course. This compasseth the whole land of Cush or Ethiopia, the midianits country and the region conterminat with Arabia,Not Gihon by Jerusasalem. is by the best conceived to be here meant, whence the wife of Moses was called an Aethiopian, she was hence, the name of Cush comprehended diverse nations.
Ver. 14.3. The third head is also described. 1. By its name.foreign And the name of the third river is Hiddekel. By some called Tigris, not as it is strictly taken, but as mixt with the upper part of Euphrates.foreign 2. By its course, It is going eastward to Ashur or Assyria that is from the East toward Assyria.
4. The fourth head is set, out onelyonly by its name,foreign and the fourth river is Euphrates. It is the middle river which runneth thorough Babilon, between the second and third, which is notorious in scripture records.
Ver. 15.3. The last thing in this discovery of Adams habitation is the end of Gods placing of him there, wherein.foreign 1. The disposer, Jehovah Elohim. 2. The subject disposed Adam. man in both sexes male and female. 3. The acts of God, two, 1. He took, that is, from the place where he made him, whether by any visible way, or by his word, or secret instinct of spirit it matters not, 2. And he put him or he placed and constituted him there in the garden of Eden that is the place described before, 4. The end, twofold. 1. To work it or to till it by plowing,foreign sowing watering &c. 2, To keep it. which may note assiduity of care to preserve the garden in the state in which God wade it and also to keep his own interest therein by observing Gods covenant.foreign
These rivers seem not at this time to be thus sited, as Moses describeth;Dub.
Doubtles Moses speaketh as they were known in his time,Sol. and what variety of alterations of names have bin since cannot prejudice his relation.
But was not labour a part of the curse on sin?Dub.
No; but painfull and distracting labour;Sol. work in innocency would have bin all pleasure. Note hence.
D. 1. Adam in innocency had his habitation watered with rivers of pleasure. It was fit for that estate. Ver. 10.
D. 2. Very rich in earthly treasure was the habitation of innocency. Ver. 11.12.
D. 3. Topography is one work of Gods Spirit and needfull to be known. Ver. 13.14.
D. 4. Though Eden was not the universe, yet it was very large. Ver. 14.
D. 5. Jehovah Elohim is mans Lord, he but his Tenant.
D. 6. Paradise was of gift from God, man had it not by nature.
D. 7. Man in innocency was not made for idlenes but labour. Among all, husbandry is his worke.
D. 8. Gods end in placing man in Paradise was that he should keep that portion pure, and his interest in it Ver. 15.
The fourth head now followeth in this appendix made by Moses to the former short history of mans creation viz. The covenant then made with him, in the two next verses.
V. 16. And Jehovah Elohim commanded to the Adam in saying, of every Tree of the garden eating thou shalt eat. — Cald. same — tree, that is in paradise thou majest eat for meat. Sep.
Ver. 17. But of the tree of the knowledge of good and evill, thou shalt not eat of it, for in the day of thy eating of it, dying thou shalt dye. — But of the tree of knowing good and evill, eat ye not of it, for in what day ye eat of it, ye shall dye the death. Sep. — But of the tree, whose fruit they that eat shall know between good and evill, &c. Cald.
In these is the first covenant which the Creator made with his innocent creature, wherein we have.
Ver. 16.1. The pa…ty making Covenant. Jehovah Elohim the Almighty Creator; concerning his covenanting it is adioyned by a connective particle to the precedent matters belonging to creation.
2. The party covenanted, The Adam which God created on the sixth day. Male and female, not the man onelyonly, so she confesseth. Gen. 3.2.3.
3 form of covenanting by word of command foreign a defective for foreign from foreign he commanded, the future for the preter perf. Tense, which note's continuance of it in that condition. So that the very form of first covenant is precept; Junius, reads interdicted, but that note's onelyonly a negative command, yet here somthing in the affirmative seem's to be expressed about eating, unto which this command must be referred.
4. The matter of this command which to me seems to be twofold.
1. Affirmative, of every tree of the garden, eating thou shalt eat; the whole containes, 1. The matter, to be received, set out, 1. In its nature, tree metonymically taken for the fruit, of the tree. 2. Universally every tree, the command is no burden it giveth enough,foreign 3. Specialty of it, of the garden, that is of that very garden of Eden. 2. The act of reception, which to me seem's to be, not onelyonly permitted, but commanded for preservation of life, Eating thou shalt eat, as well as thou majest eat, it is true, God leaveth him to his liberty in that universality, but this was a duty. When it is said by one, that it is a reason from the liberality of God to prove the equity of the following Law;Car. doubtles it is truth, but withal it carrieth in it the force of a command,foreign whereunto Adam was bound, for surely he had transgressed, to have refused to eat.
2. The negative interdiction followeth, wherein.
Ver. 17.1. The matter concerned of the tree of the knowledge of good and evil, this was a tree in the midst of the garden of sacramental use, as hath bin declared, concerning which the great God would injoyne a duty on his creature to forbear it.foreign
1. The act prohibited, thou shalt not eat of it. This doubtles is a positive Law, superadded to that written in Adams heart; for though obedience were universally written there, yet that in this particular God would have it expressed depend's onelyonly upon his positive will. Whereunto he add's no promise of further assistance, but expects exact obedience, that he should do it in the strength received: And herein is exemplified, the Law of works, as it stands in opposition to grace and promise.
3. The reason of the prohibition,foreign For in the day of thy eating of it dying thou shalt dye. Where. 1. The crime repeated. Thy eating, which was the act forbidden. 2. The penalty, dying thou shalt dye, wherein the nature of the punishment was death. viz. of all sorts temporall and eternall as other Scriptures do affirm to be the penalty of sin. Rom. 5.12. Rom. 6.23. &c. 3. The time of it.foreign In the very day of eating, no sooner should he sin, but feel the judgment. Some doubts arise hence.
1. Should a law be given to a righteous Dub. 1 man? 1. Tim. 1.9.
Doubtles yea;Sol. neither doth the Apostle make a doubt of it, for the commanding and regulating power of it, which is essentiall to the Law of God; though not for condemning power, which is onelyonly accidentall upon mans sin.
2. But should such a killing law be prescribed? Dub. 2 1: Cor. 3, 7.
The killing property is not essentiall,Sol. but accidentall onelyonly; the threatning is intended to keep alive, not to kill.
3. But they did not dye that day? Dub. 3
Surely they were made in every sense mortall that day, bodies exposed to death,Sol. separation from God and eternall torment. It was onelyonly the intervention of Christ, that kept from execution in full.
4. Is this Law just? Dub. 4
Yea absolutely just,Sol. upon that nature so indowed by God, and yet afterwards so rebellious to him for. 1. It was most causeles. 2. It was most free. 3. It was most malignant apostasy from God.
Observe we hence.
D. 1. Mans creator must be mans Lawgiver. Isai. 33.
D. 2. The innocentest Man could not be without a Law.
D. 3. Gods first Law was upon the whole nature of man in the first Adam, Male, and Female.
D. 4. Gods Law from the beginning carried in it good to soules. His commands are not grievous.
D 5. Gods Law doth carry meat in the mouth of it to his Covenanted ones. None serue him in vain.
D. 6. Positively morall as well as naturally, was gods Law to the first man. Ver. 16.
D. 7. Gods first Covenant in the intention of it was to keep man from the Experience of evill.
D. 8. Gods first Covenant was purely of works requiring obedience in Adams strength.
D. 9. The most direfull threatnings were usefull for man in innocency.
D. 10. All sorts of death on body and soul was the accidentall issue of the first covenant by mans sin.
The fifth head in this appendix to the former history of mans state is the occasion, way and end of the womans creation, which now followeth.
Vers. 18. And Jehovah Elohim said, It is not good that Adam should be alone, I will make for him an help as before him.—let us make for him an help according to him. Sep — I will make for him an help as himself. Cal.
Ver. 19. And Jehovah Elohim formed out of the ground every beast of the field, and every fowle of the heavens and brought them to Adam himself, to see, what he would call them, and what so ever Adam called each living soul, that was the name thereof. Sep and cald. to the same.
Ver. 20. And Adam called names upon every beast and upon the fowl and of the heavens, and upon every living thing of the field, but for Adam he sound not an help as before him. and upon all the wild beasts of the earth, but for Adam there was not found an help like unto him. Sep—not a help as it were himself. Cald.
Ver. 21. And Jehovah Elohim caused a deep sleep to fall upon Adam, and he slept, and he took one of his ribbes and closed the flesh for it.— God cast an extasie upon Adam, &c. and supplied flesh for it. Sep. Cald. same with Heb.
Ver. 22. And Jehovah Elohim built the rib, which he had taken from Adam to a woman, and brought her to Adam. Sep. and Cald. Same.
Ver. 23. And Adam said at this turn there is bone of my bones, and flesh of my flesh, upon her shall be called woman becauses the was taken out of man.—This now is bone, &c. she shall be called wife because she was taken out of her husband. Sep.—She was taken from out of her Lord. from Cal. Pro. 12.3.
foreignThe scope of al this passage is to supply what was wanting before concerning the womans creation, about which we have these particulars related.
1. The occasion of making the woman,Ver. 18. wherein. 1. The judge of it, Jehovah Elohim. Adams creator, he knew best his condition, and his wants.
2. The act of judgment, he said, foreignhe gave out sentence concerning mans estate.
3. The matter of that sentence, It is not good. &c. Wherein.
1.foreign His state is described to be solitary or alone, whereas all other creatures were made with mates.
2. The matter of Gods judgment,foreign that it was not good for Adam so to be. What good was defective in this condition may be guessed by the indowments of of the man.
1. He was made in natural being. & to multiply, as well as other creatures, this good could not be had alone.
2. He was made for civil society to build families, and polities, suborordinat to the supream King, this could not be done alone.
3. He was made for Church societ… in the Image of God, to exercise all all his Spirituall judgments, and to bring forth and build generations unto God, neither could this be, while he abides alone.
2. Gods resolution upon this defect, I will make for him an help as before him. Wherein.
1. The act resolved, I will make,foreign somthing is curiously noted here, that God doth not say, Let us make, as Chap. 1. As if there should be lesse care in the womans than in the mans creation; but it is vain:
For that consulation in the first Chapter, concerneth Man and woman, as the work there evidenceth: And here in this Chapter God speaketh singularly, both in the mans and in the womans creation, however the 70. read here, Let us make. All persons in unity of being are in this work, it note's working to effect.
2. The matter resolved to be made, which doubtles is a companion; set out.
1. By the name of an help,foreign noting the main end of her creation to assist him for natural, civil, and spiritual good.
2. It is such a one, as is before him, foreignaccording to him, as the 70. or as himself a second self, as to the Cald, Paraphrase. 1. It notes an help at hand, in sight. 2. An help subservient in his eye. 3. An help every way meet and fit for him.
3. The reason which puts God upon this resolution and this work, viz. The want of such an help among all other Creatures. Ver. 19,Ver. 19. 20. Where in are related.
1. Gods work, in forming all the creatures of living soules, and Iehovah Elohim formed out of the ground, every wild beast of the field, and every fowl… of the heavens. 1. The agent Iehovah Elohim. 2. The act formed, as much as created. 3. The place wherein they were created, out of the ground, nor in paradise, but without was all this done, by Gods mighty arme; 4. The work, every wild beast of the field, and every fowle of the heavens,foreign as opened, Chap. 1. Ver. 20.24.
2. Gods act in bringing all these to Adam. 1. The act it self, God by his word set them in order before Adam, this was before the womans Creation, as will appear in the sequel. 2. The end of the Act. That Adam should see or consider what to call creatures after their nature. 1. Mans act of Consideration foreign to see or consider. 2. The scope of that act, the fit naming of creatures foreign what he should call it, that is to give a name proper to the nature of every creature which doubtles then was exact.
foreign3. A constitution upon this naming the creatures, And all that Adam called it even the living soul, that was the name of it, wherein. 1. The Authority of the imposer of names. God transfer's it on Adam. 2. The vast wisdom vouchsafed him that every thing was known in its nature, that he might call it. 3. The sanction or Constitution, That was its name, and no other.
Ver. 20.4. The execution of all this according to Gods will by Adam wherein we have.foreign
1. Adams obedience to God, & his power exercised over the creatures. And Adam called name upon every beast or all cattel & upon the fowl of the heavens, and upon every wild beast of the field. So Gods word was obeied, so Adam exercised his dominion over them, as naming of all things doth import; & doubtles, had we that first pure nomination, we should have a mighty help into the knowledge of things; which we know in the confusion of tongues & severall corruptions since, suffered much losse. Multa renascuntur, &c.
foreign2. The issue that among all no name or nature was fit to his own, & so to be his help: but for Adam, or Adam found not an help as before him, that is, Adam found not out a creature, among all, worthy of a name to be his yoakfellow, & such an help at hand, as before.
The notes from these particulars are
D. 1. Jehovah Elohim mans Creator knoweth what in every kind is good for man.
D. 2. The judgment of the great God is, That it was no way good for man in respect of naturall, civil or spiritual relations, to abide alone.
D 3. Man was not made for a solitary but a sociable life, & so to begin communion toward God.
D. 4. God in goodnes makes that good for man which he stands in need of.
D. 5. The woman is Gods workmanship as well as the man.
D. 6. The man was created first, & then the woman. A ground of her inferiority. 1 Tim. 2.19.
D. 7. The woman was created for the man, to be helpful to him. 1 Cor. 11.9. therefore subject.
D. 8. The aim of God in the womans Creation is to give a ready, sweet & every way sutable help to man. Even as himself, or a second self. v. 18.
D. 9. Jehovah is the maker & will have Adam be the Namer of all the Creatures in the earth.
D. 10. Adam in namîng the Creature did exercise power & Soveraignty over them. Num. 32.38. So parents giving names. Gen. 35.18. Gen, 26.18. v. 19.
D, 11. Adam had a vast knowledge of all the natures in his innocency.
D. 12. God did not appoint neither did Adam find any creature of nature or name fit to be a sociable help like himself. v. 20.
4. The Creation it self of the woman, & the manner of it followeth in this relation made. Wherein these particulars are obvious.
1. Gods casting Adam into a sleep,Ver. 21. And Jehovah Elohim caused a deep sleep to fall upon Adam & he slept, 1. The efficient, foreignIehovah Elohim, no lesser hand, 2. The action made to fall a deep sleep, an exstasie, as the 70. read, The same word is used concerning Abraham, when God gave him the vision of future providences to his seed, & discovered how he would gather his Church out of him. Gen 15.12. It was doubtles such a binding of the senses, that no evil, nor change indeed was felt in himself: such is called the sleep of Jehovah upon Saul, &c. 1 Sam. 26.12. 3. The object upon whom this sleep fell, was Adam foreign the first man, the Head or husband. 4. The effect of this.foreign and he slept,Dub. Sol. that is, his senses were so bound, that he felt nothing. Why God should cast Adam into this sleep, howeuer it becomes a scorn to infidels, and a ground of more curious than pious disquisition, yet it ought not to appear, as a slight or fabulous thing, for as much as the will of God determined this way, & his wisdom is manifested in it. Doubtles it was not to ease any pain, for it is incredible, that Adam was then capable of it, & as sure that God could have taken away his rib waking without pain. But thus God would have it, whether to figure the Church to come out of the death or sleep of the second Adam, or to give some evidence how a mans change should be made in innocency from earth to heaven, we leave as pious conjectures: but the litteral truth must stand. This sleep was of Gods making.
foreign2. Gods culling out the matter of which he would make the woman. And he took one of his ribbes, and closed the flesh for it, and supplied flesh for it, as the 70. 1. Gods Act, And he took, not by any hand or ininstrument as the Anatomists make dissections, but by his word commanded it out. 2. The object taken One of his ribs. Herein lay mans strength, It is also to be understood, it was bone & flesh together, for both Adam acknowledgeth her to be in the sequel vers 23. The impious scorns of infidels about this must be abhorred, as well as their mouthes stopt. They except.
Object. It is incredible so great a body to arise from so litle a bone?
Sol.It is answered. Nothing can be incredible of Omnipotency, we know our God can make an handfull of meal, abundance, &c.
Object. Again, it seems somthing was redundant in man, and then he was a Monster: Seing God takes away; or now somthing is defective, having lost of his integrity?
Sol.Neither of these will follow, He was intirely made, neither upon taking this rib, did God take away of his integrity but made supply and thereby sheweth the true union of man and woman in the principles of nature; as well as it is mystically used. Eph. 5.3. The supply made, and he closed the flesh for it, foreignthat is, either in the room of it, or supplied the empty place with flesh and skin upon it.
Ver. 22.3. Gods forming this matter to its intended state, And Iehovah Elohim built the rib which he had taken from Adam to a woman. 1. The same efficient. 2. The same matter. 3. The forming Act, he built, which phrase the 70. and Caldee keep.foreign It is certain this word is not used before in the history of creation. Created, made, formed, we had before concerning man, but not he builded until now. Some curiosities there are in mens conceits, that the body of the woman should be in some respects more like an edifice; but I conceive it groundles; doubtles it carrieth as much in it as to say God created the woman: yet it may not be denied but God may intimate in the creation of the woman the ground work of houses & families, was now more fully laid; A mysterie is here piously conceived by some, of Christs building his Church. Mat. 16.4.foreign The creature formed, woman, this bone was built to a woman, that is, the female sexe consisting of the same kind of nature in body and soul with Adam, and stated in that very same image of God with him as, Gen. 1.27.
4. Gods giving her in marriage to be an help to Adam which was the end of her creation, wherein we have exemplified the three great causes of marriage, 1. The fathers consent in God. 2. The womans consent in comming. 3. Adams consent in receiving. The two former are in the close of verse. 22,foreign And he brought her unto Adam. 1. The cause bringing. Jehovah Elohim her creator and Father; who gave her being. 2. The cause of this marriage, coming, she the woman is not forced, but as he… father gave command, so she willingly obeieth, and in her comming freely consents to be in that place for which she was created. 3. The third cause making up this marriage was Adams consent- wherein we have related. 1. Adams judgment of this work beyond all other the works of God, And Adam said, at this turn there is bone of my bone and flesh of my flesh. Ver. 23.In these words is Adams concurrence to accept of this gift from God to be an help before him, and in them are intimated.
1.foreign The thoughts of his mind concerning her? Now or at this turne bone of my bone, that is, he judged her to be of the same nature. 2. The consent of his will approoving and liking her to be a conjugall mate,foreign never before now saw I a creature bone of my bone, &c. She must be the fittest, I willingly love and imbrace this, no man can hate his own flesh. Eph. 5.
2. The expression of Adams place and power yet in naming her, though she were a second self, yet in order inferior, therefore Adam give's her a name as to other creatures. Upon her shall be called woman, because she was taken out of man] the 70. may be understood, wife from her husband, or because taken out of her Lord. 1.foreign The name is as noble as mans, onelyonly a derivative from it, which notes inferiority. 1. Adam imposed it. 2. The woman was the object of this imposition, 3 This imposition of the name it self, woman, from man. 2.foreign The reason of this imposition bcause she was taken out of man; He, her orginall materially, though God her maker,foreign who- gives him to be her head. Where we have 1. The woman made principiatum 2. The man, principians. 3. The necessary issue of the one from the other. And this is a reason of her subjection. 1. Cor. 11.8.
Now the notes.
D. 1. Sleep is the work and gift of God. So he giveth his beloved sleep. Ps. 127.
D. 2. God makes mans help without his help. He sleeps while God works.
D. 3. Gods mind is that man should see his works, & admire him, but not know his way, therefore he now casts Adam into a sleep; created other things before he made him.
D. 4. God hath Soveraign power over man, can stupify his sense, and revive him at his own pleasure. V. 21.
D. 5. Gods mind is that his power, wisdom, and goodnes should be admirable in making mans help from himself.
D. 6. Man was not made imperfect by the want of that portion of which the woman was made.
D. 7. Gods mighty arme, of a bone makes a living soul.
D. 8. Gods consent, who made the woman, gives her in marriage. Pro. 18.22. V. 22.
D. 9. Womans consent in comming at Gods word, made up true marriage, and mans in receiving.
D. 10. Man and wife are one flesh and bone.
D. 11. The womans flesh was from man, not her soul.
D. 12. Marriage is an emblem of spiritual union between Christ and his Church. Eph. 5.29.30.
D. 13. The husband in innocency was to be head of his wife, he give's her a name.
D 14. Mans priority in creation giveth him that place.
D. 15. The womans name and nature concurre's with mans, male no better in being than female.
D. 16. That which God made to arise from man must needs be for good unto him to serve his end.
D. 17. Marriage is Gods own institution; of one male and one female, &c.
D. 18. The happiest marriage is between souls stampt with Gods image. V. 23.
The sixth head in this appendix to the history of mans creation is the Law of marriage taken from this first pattern in innnocency, together with a description of their sweet condition in it, in the following verses.
V. 24. Therefore shall a man leave his Father and his mother and shall cleave with his wife, and they shall be for one flesh. — For this cause a man, &c. and shalt be glued to his wife and they two shall be for one flesh. Sep. — Therefore a man shall leave the bed, or the house of his father and of his mother, &c. or to lodge in the bed, &c. Cald.
V. 25. And they both were naked Adam & his wife, they were not ashamed of themselves Sep. and Cald. same.
In which conclusion are delivered to observation.
1. The eternal Law of marriage. V 24.Ver. 24.
2. An account of that state in innocency from some cricumstance thereof. V. 25.
In the fromer these particulars occurre.
1. The ground or reason of this Law,foreign therefore, which illative referre's us to the immediat precedent mariage made by God between the first man, & first woman, where is a twofold reason premised of this Law. 1. The womans rise or desent out of man, she was taken out of man, therefore they should be so neer. 2. The neer conjunction in their marriage, they were the same flesh and bone, which being confessed by Adam made the marriage knott, according to the will of God. These things being so in the first pattern, therefore there goeth out a Law to continue this state of marriage for ever.
2. The Law giver, he who pronounceth this Law, it seems to be the continued speech of Adam: some think that it was collected by Moses from the first institution; & written as a Law by him. Christ make's God authour of it, he that made them said, &c. Matth. 19.4.5.6. That God was the Lawgiver therefore is not to be doubted, but he gave it by some hand either Adam or Moses; surely reason will carry it for Adam 1. This was a Law from the beginning. Matth. 19.8. but Moses was not then. 2. It is the continued speech of Adam. 3. It was a Law for Adams posterity before Moses; who could not have known it, if it had bin the collection of Moses.
3. The Law it self consisting of two commands.
foreign1. The desertion of his Fathers house, A man shall leave his father, and his Mother. Wherein. 1. The subject of this Law, Man expressed in the Heb. by the male, but in the 70 by foreign a name agreeing to both sexes. How ever it is certain the term in the original is synecdochical and comprehends both parties, the woman as well as the man is commanded here. 2. The matter of this command he or she shall leave their Father and their Mother. foreign1. The act leaving is not to be understood simply, as if to cast of all duty, but onelyonly in some respect, so as to forsake their family and domestical tyes there, which might draw him from his wife, that is, every thing inconsistent with the conjugal union, that must needs be deserted.foreign 2. The object is, their Father and their Mother. This also must be conceived onelyonly in some respect; and the Cald. Paraphrase gives some light, when it rendreth the bed of his father and mother, the Hebrew Doctors gather hence a law against incest; which may have good ground from this expression. 1. Neither father nor mother are such helps meet for him. 2: Cohabitation cannot be with them; as one with another. 1. Cor. 7.5. But otherwise as to giving due honour to father and mother, no state of man or wife can exempt from it.
foreign2. Cleaving with his wife. 1. The subject here is mutual, husband to wife, wife to husband. 2. The act commanded is cleaving, the 70. say, shall be glued, which word Christ useth, Matth. 19. v. 5. Herein these things are carried, 1. Union of conjugal love, 2. Sincere union, 3. Close or neer union. 4. Lasting and continued, still to come, while each do live. 5. Orderly cleaving Eph. 5.22, &c. 6. Reciprocal, no more wives, nor putting away.foreign 3. The keeping of this union is commanded, And they shall be for one flesh, or one flesh. This may be looked on as a reason of the same nature, as that foregoing, one bone, &c. But being in the Law it seems rather to be a part of it; Whence, 1. The subject is the same man and woman. 2. The duty is still to conspire into one flesh, conjugally considered. 1. Not to divide in affection, nor action, nor think of putting away, or of becomming two, but still to abide one flesh. 2. Not to give themselves to others.Prov. 5.3. 1. Cor. 6. ver. 16. 3. Not to divorce, unto which Christ himself driveth it. Matth. 19.5.
In the second general, viz. The account given of this condition, some things are considerable.
1. A proposition of their state, And they were both naked, Adam and his wife 1. The subject here is Adam, and his wife newly marryed.foreign 2. Their state attributed, They were naked. Nakednes is considerable in a threefold state of man. 1. Of Institution, when he was made in the Image of God, then nakednes was no other to them than to the Angels who need no covering. foreign. Chrysost.
2. Of destitution, and so it notes. 1. Sin Exod. 32.25. Ezek. 16.7. 2. Poverty Job. 1.21. 3. Punishment. Deut. 28.48. Hos. 2.2.
3. Of Restitution by Christ; In which estate. It is 1. External, that cannot be good here below. 2. Internal, and spiritual 1. Initial, putting of sin in order to putting on Christ. 2. Perfect, in resurrection, when we shall be as the Angels of God. So was it with Adam & his wife, & therefore no vile sight. Since sin came, nakednes is a curse.
2. A proposition of the goodnes of it:foreign And they were not ashamed; This negative, taking away sin, and trouble, and want, and confusion, implieth affirmatively, They were full, pure, joyful, and exactly furnished with all good, nothing was with them to shame them:
Now take the Notes arising.
D. 1. Vnity of nature, and harmony in conjugal consent between the first man and wife, may well give law to themselves, and all suceeding marriages.
D. 2. God hath not onelyonly instituted marriage, but given …aw also to rule it.
D. 3. The union between Parents & children is lesse than between man and wife and therefore must give place.
D. 4. Gods Law warrants the childrens desertion of their fathers to contract marriage in a lawful way. No honour due is to be denied to parents,
D. 5. Cleaving mutual love to each other is the great Conjugal Law.
D. 6. Such cleaving must be sincere.
D. 7. Such cleaving must be reciprocal, of one husband to his wife.
D. 8. Such love is most neere and strongest.
D. 9. Such cleaving must be without end, to their mutual ever. 24.
D. 10. The Law of marriage bindes Husband and wife, to be One, no more two; In affection, tender respect. &c,
D. 11. Gods Law blindes them to be one flesh, to duties of benevolence, and not to part to any other. The bed undefiled is honourable.
D. 12. Innocent nakednes was the condition of Man and woman in their Creation.
D. 13. Such nakednes causeth no shame but glory and honour unspeakable. V. 25.