Commentary Upon Genesis 1-3, Commentary on Genesis · Chapter 2 · Verse 15
VERSE. 15.
ANd God took the man and put him] That is, ſet and appointed him to be and Continue there, by His Command, either Outwardly by his Word, or Inwardly by the Secret Direction and Motion of his Spirit. For that He took him by the hand, to lead or cary him thither, as the Angel carried Lot out of Sodom, ſeems not ſo probable & it is not needful; This ſetting of man in Paradiſe ſeemes to imply, that he was made at the firſt out of the Garden; and brought into it afterwards, which ſeemes the more probable; Partly, that Adam comparing his Garden with the ground out of which he was made (which he firſt beheld) he might obſerve how much this place of pleaſure ſurpaſſed the reſt of the earth, and might upon that ground ſet the higher price upon that bleſſing which God had prepared for him: And partly that he might know and acknowledge, that Garden to be Gods free Gift, and not his own inheritance; ſeeing he had neither footing in it, nor Title unto it, untill God placed him there. And perhaps withall, to raiſe him up unto the expectation of a greater change to follow, and to intimate that as he was now taken from the ſoil, out of which he was made, to be removed into Paradiſe; So, he ſhould one day be removed from the Earth, from which he had his Originall unto Heaven, a place of all delights, and pleaſures for evermore. The time when man was put into Paradiſe, ſeeing the Holy Ghoſt hath paſſed it over in ſilence, it will be loſt labour to enquire after.
To dreſſe it] Or uſe ſuch husbandry about it by ſowing, ſetting, pruning, watering, and thereby preſerving and increaſing the fruitfulneſſe of thoſe fruits wherewith God had ſtored that pleaſant Garden, that they might be the more ſerviceable to man, both for his food and comfort. A very equall law that man ſhould beſtow paines upon that whereof himſelf was to receive the benefit: And the onelyonly outward imployment which at that time, was to be found for him, or have exerciſed his poſterity after him, if man had not fallen. This dreſſing or Husbandry of Paradiſe by Adam, was far from that toilſome drudgery in which men are now exerciſed: eating their bread in the ſweat of their browes, a bondage which was brought upon man by ſin. Seeing the Creatures then needed leſſe attendance then now they do: And Adam was then more able to labour, without wearineſſe, then now men are, by reaſon of the manifold infirmities of their bodies, from which he was free. Beſides the weakneſſe of their minds, which are not now ſo Inventive, and Judicious to deviſe the readieſt and eaſieſt way to order their works. This labour of Adams, whatſoever it was, muſt be eſteemed as a part of his Abaſement, although it had this honour mixed withall, that man was therein (as it were) a fellow worker with God, in the way of his Providence, for the conſervation of his Creatures. Withall, the employment, as it was full of delight, ſo it brought with it much profit, as being a great meanes to lead the man on, to a more exact Obſervation of the works of God in the wonderfull variety of the ſeverall effects wrought in the Creatures, according to their different natures, and manifeſted to him by his own experience in his attendance upon them and labouring about them: which muſt needs both affect his mind with a wonderful delight; and exerciſe it in a continual admiration of Gods Wiſdom, and quicken it in an Holy rejoycing in his goodneſſe, and eſtabliſh it in a firm dependance upon his faithfulneſſe and Truth.
And keep it] In order and fruitfulneſſe; The word may imply either the continuance of Adams labour, or the effect of it, or both: He ſhould ſo dreſſe the Garden that it might be preſerved, and kept every way: The whole in the beauty, and good order of it for delight; and the ſeveral plants in ſtrength and vigor for fruitfulneſſe, all reſerved and kept ſeveral from the beaſts of the field, that might otherwiſe tread down, or hurt thoſe plants wherewith God had ſtored this pleaſant Garden.
This labour, in which God exerciſed our firſt Parents, and which he injoynes them, as their task implies their duty towards the Creatures: which as God had put under mans government; ſo, he appoints him to take care of, for their preſervation; doing about them ſuch ſervices, as might conduce the reunto: ſo that we have here laid before us, the foundation of mens particular Callings, and the ſcope of them: which are ſervices about the Creatures, for their preſervation, and thereby for ſupporting of Community: So that, as man in a ſort partakes with God in his Soverainty over them; ſo he might ſome way reſemble Him in his Care and Providence, for their good. Wherefore this Law given to Adam, muſt be the more heedfully obſerved, and more carefully ſearched into. In which we may,
1. Obſerve. Every ſon of Adam is bound to ſome imployment or other in a particular Calling.
Obſerv. 1 A Commandement given to Adam when the whole nature of man was in him, is a Commandement given, not ſo much to his perſon in particular, as generally to all that are partakers of that nature; and that not for the preſent, but for ever, as long as man hath an abiding upon earth; All things are full of labour, ſaith the Wiſe Man, Eccl. 1.5, 6, 7, 8. The Heavens, and Sunne, and Moon, and Stars, the Seas, the Windes. That which is a law to all Creatures, to be exerciſed, and imployed for their mutuall preſervation, is much more a duty unto man: unto which God directs us. 1. By laying a neceſſity upon all Creatures here below, of ſubſiſting by mutuall ſupport and aſſiſtance one of another; men and beaſts by food, plants by Culture, Cattell by care in ſtoring up proviſion for them, in Summer, to ſuſtain them in Winter. 2. By diſpoſing and placing the Creatures ſo, that without mans labour, they are unſerviceable: as Mettals, Stones, and other Mineralls; yea, oftentimes Soil for manurance of grounds, are placed below, in the bowels of the Earth, where they are unuſeful; thornes we ſee grow in Thickets, where they cumber the Ground; which by mans labour, being ſet abroad, they fence: All kind of materials for Cloathing, building, and moſt for food, without labour would be utterly unſerviceable. Few things are indeed by nature, either ſo prepared, or ſo placed, as they may be fit for uſe without Labour. 3. God directs to labour, by making it appear that theſe things by labour are made uſefull, and ſerviceable, which without it would be of little uſe at all: As corn by grinding, and baking, fleſh by roaſting, or boyling, become good food: VVoole and flax by dreſſing, Spinning, and VVeaving, make us good Cloathing: and generally labour brings in wealth, Prov. 10.4. and thereby, through Gods Bleſſing, there is profit, Prov. 14.23. Thus the Commandement as it is Generall, ſo it is urged upon men by neceſſity, that men muſt either labour or ſtarve, 2 Theſſ. 3.10. Yea and labour the thing that is good, Eph. 4.28. Either by Inventing, Directing, or Executing things needfull for the preſervation of the Creatures, and particularly for the ſupporting of Humane ſociety, both in things Naturall and Spirituall; This Ordinance of God concerning mans labour (as are all the reſt of his lawes) is both equal and good.
1. That men might exerciſe their love to the Creatures, wherein they ſome wayes reſemble God Himſelf.
2. That they might have ſome title, in Equity, to the uſe of the Creatures, which they preſerve by their labour.
3. That by buſying themſelves about the Creatures, they might the better obſerve God in his various works In and By them; that ſo they might yield him his due honour, and quicken their hearts to more chearfulneſſe in his ſervice, and ſettle them in a faithful dependance upon him.
4. That their employments about the Creatures, might keep their hearts both from vain and idle thoughts, and from ſwelling with the apprehenſion of their Lordſhip and Soveraignty over them.
5. That the Body of man being exerciſed as well as his Mind, might at preſent be the better preſerved in health, and hereafter be partaker of Eternal glory, having been uſed as an inſtrument for Gods ſervice.
Let all thoſe lay it to heart, that delight in Idleneſſe, and therein not only walk inordinately, 2 Theſſ. 3.11. but beſides, corrupt their own minds, deſtroy their bodies, trouble their neighbours, and help to ruin ſociety. Theſe are indeed the Moaths and Caterpillers of the Earth, living upon the ſweat of other mens browes, whoſe portion is ſhame and miſery, at preſent, and vengeance from God hereafter, without repentance.
Now it was God Himſelf that appointed Adam this employment. Whence,
2. Obſerve, Mens Callings and Employments are by Gods own Appointment.
Obſerv. 2 FIrſt, the Calling God appoints, either expreſly by his Word, as the calling of Husbandmen, Gen. 3. of Magiſtrates, Numb. 11.16. Rom. 13.1. Miniſters, Exod. 28.1. Souldiers, Exod. 17.9. Or by warranted Examples, as feeding of Sheep, and other Cattel, Merchandiſe, all ſorts of Manufactures, and the like. Or elſe ſuch as have been enforced by neceſſity, which ſeems to be the ground of many Callings now in uſe.
Secondly, the deſignation of men unto particular callings, is alſo from God, either immediately, as Moſes, and Aaron, Bezaleel, Aholiab, Gideon, the Prophets, and Apoſtles, or by the Miniſtery of Angels, as Philip was by an Angel from a Deacon called to be an Evangeliſt, Act. 8.26. Sampſon appointed to be a Judge, Judg. 13.3. John Baptiſt to be Chriſts Meſſenger, Luke 1.17. Or moſt uſually by the election and choice of men, directed therein either by expreſſe commiſſion from God by Word of Mouth, as Moſes was to chooſe Joſhuah to ſucceed him, Elijah to anoint Eliſha, Samuel, Saul and David, and the Prophet, John: Or by marking out the men by ſpecial extraordinary endowments, as Bezaleel, and Aholiab; or moſt commonly by that ordinary wiſdom and diſcretion which God hath given Parents, Guardians, and Magiſtrates, to chooſe out fit employments for ſuch as are under their government; ſo the Elders of the Church, called by the Apoſtles, or the Church, with their advice and aſſiſtance, are ſaid to be ſet over the Church by the Holy Ghoſt, Act. 20.28. Good reaſon it ſhould be ſo: ſeeing, 1. We our ſelves are Gods, and conſequently to be diſpoſed of by him every way. 2. And the work in which we are employed is his ſervice, Col. 3.24. 3. And the abilities, by which we are enabled to perform it, are his gifts, Iſa. 28.26. 4. And the ſucceſſe in the work muſt be by his bleſſing, Pſal. 127. 5. And the recompence of the ſervice muſt be his reward, Eph. 6.8. Col. 3.24.
Let every man then in his Calling ſo carry himſelf as Gods ſervant: 1. Undertaking it by his warrant, either by Publique or Private direction, or by beſtowing on us Abilities for the employment, or by preſenting Opportunities outwardly, or moving us Inwardly, by ſtrong, conſtant, and regular inclinations thereunto. 2. Walking in it with Fear, Fidelity, and Chearfulneſſe, Eph. 6.6, 7, 8. 3. Guiding himſelf by the rule of Gods Word directing him, either by particular precepts, or by general rules. 4. Ayming therein at the right end, ſeeking not ſo much our good, as the good of Community. 5. And abiding therein till God Himſelf diſcharge him, 2 Cor. 7.20. either, 1. By taking away the uſe of the calling it ſelf, as of a Souldier in time of peace; or by diſenabling him, either in body, or mind to follow it, as Nebuchadnetzar was forced to ceaſe ruling, when he was mad. 3. Or by withdrawing his needful maintenance: they cannot ſerve at the Altar that cannot live of the Altar. 4. Or by furniſhing the perſon with Abilities, fitting him with opportunities, or urging him by juſt occaſions, to undertake ſome more ſerviceable employment. This is truly to abide with God in ones Calling, 1 Cor. 7.24.
But what need was there of Adams labour in Paradiſe, which was able ſufficiently to maintain and ſupply him with all things convenient, either for neceſſity, or delight without his labour? or what need he labour at all, who was Lord of the whole world? yet we ſee God layes this employment upon him, to dreſſe and keep this Garden. Whence,
3. Obſerve, Duty, and not Gain to our ſelves, is, or ſhould be the ground and ſcope of the undertaking of all our particular Callings.
Obſerv. 3 THis Duty we owe, 1. To God, whoſe we are, and to whom we muſt be accountable for all that we do; whence the Apoſtle requires every man to continue in his place, becauſe he is called of God, 1 Cor. 7.20. as being there in the ſervants of God, or Chriſt, Eph. 6.7. 2. To men, ſerving one another thorough love, labouring not ſo much what is good to our ſelves, as what is good generally to others with our ſelves, Eph. 4.28. not ſeeking our Own, but the profit of many, 1 Cor. 10.33. This is a truth founded upon the Principles of Nature, as appears by the account the world makes of ſuch men, as labour out of Conſcience and Duty, with reſpect to the Common good, as appears in the examples of Jehojadah, 2 Chron. 24.16. & Mordechai, Heſt. 10.3. and the baſe eſteem that it hath of ſuch, as do all things in relation to their private advantages, and purſue only the wayes of their own gain. It is true, that men May, and Ought to, aym at Competency, for the maintaining of themſelves in their employment, without which it is impoſſible for them to do ſervice therein: Nay, when God ſo bleſſeth their labours that they find an overplus above their needful expences, they may lawfully lay up for themſelves, and their poſterity after them, as Abraham did for Iſaac, and Iſaac for Jacob. But that reſpect, to the enriching of themſelves, or theirs, ſhould neither be the ground of undertaking, nor the rule of managing any mans employment, as being contrary to all grounds of Religion, and deſtructive to Community; 1. Becauſe it guides all our actions, and excludes all Juſtice and Mercy towards our Brethren. 2. It ſhuts us out of all hope of recompence of reward from God, whom we ſerve no longer, then we deny our ſelves, and ſerve one another through Love.
Let every man then be careful to undertake and enter into his particular Calling, 1. Upon a right ground, as one called thereunto by God, though not immediately, yet by ſuch means as are warranted by him. 2. And to propoſe unto himſelf therein a right End, not ſo much the enriching of himſelf, as the ſerving of others through love, and advancing the common good. Conſidering, 1. That we are not our Own, but his who hath Created, Redeemed, and doth Continually preſerve us, who therefore only hath power to diſpoſe of us at his own pleaſure, and to whom only we are to yield obedience in doing his Will, even in the ſervices of men, Eph. 6. bringing forth fruit unto him, Rom. 7.4. acknowledging, when we have done all we can, that we are unprofitable ſervants, Luke 17.10. 2. Our obligation to our brethren; we are members one of another, and therefore ought not to have any thing apart unto our ſelves. 3. The advantages, 1. Of engaging God to preſerve our perſons, to bleſſe our labours, and Reward our endeavours, when we ſerve him in all that we do. 2. Of preſerving in our own hearts the teſtimony and comfort of a good conſcience, which bears witneſſe unto us of our ſincere endeavours to deny our ſelves in ſeeking the good of others in obedience to Gods will; See Neh. 5.19. 3. Of engaging other men to ſeek our good, when they diſcern that we ſeek theirs; and to ſerve us as they find us ready to ſerve them through love, 2 Chron. 24.16.
The work in which Adam was to be employed, was the dreſſing and keeping of that garden out of which he was to receive his food, whereby he not only preſerved the Creatures, but with all received the fruit and benefit of his labours unto himſelf. Whence,
4. Obſerve, Mans labours although they be a means of preſerving the Creatures, yet the benefit of them redounds at laſt unto themſelves.
Obſerv. 4 SO that the labours that we are enjoyned, are about that which is good every way, Eph. 4.28. This truth is ſo evident by Experience, that it needs no farther confirmation. The Plants and Trees that are preſerved and propagated by our labours, are either our Food or Medicine, or ſerviceable to us for building: we cloath our ſelves with the fleece of thoſe flocks that we ſtore up proviſion for, have the benefit of the labour of thoſe Oxen that we feed, and cheer our hearts with the wine of theſe vines that we plant: God indeed hath been pleaſed ſo to order it, 1. Becauſe he hath made the Creatures for our ſervice. 2. That he might the more encourage us unto thoſe ſervices, whereof our ſelves are to receive the fruit.
Let it encourage all men to the undertaking of thoſe Labours, which though they be ſome way beneficial to the Creatures, yet are ſo neceſſary four our ſupport, that without the benefit that accrews thereby we could have no means of ſubſiſting; Making choice of ſuch employments as moſt condure both to the Creatures preſervation, and to the ſupport of Community thereby; not working deceitful works, (which is a wicked mans character, Prov. 11.18.) or weaving Spiders webbs, Iſa. 59.6. rather waſting and deſtroying the Creatures, then preſerving or making them fit for uſe, wherein we both diſhonour God, and hurt our ſelves, and become deſtructive to humane Society.
The place which God appointed man for his Work was that Garden, which he had ſtored with all manner of variety of the choiceſt fruits, and enriched therewith above any other part of the Earth, where conſequently there moſt needed, and was moſt uſe and benefit of his labour. Whence,
5. Obſerve, Mans Employment ought eſpecially to be in thoſe places, and Labour where it is moſt needed, and may bring moſt benefit.
Obſerv. 5 JOnah muſt go to Nineveh a City exceeding populous, Jonah 4.11. and He encourageth Paul to labour at Corinth, upon this ground, becauſe He had much people there, Act. 18.9. And calls him to Macedonia, becauſe there was need of his help; and himſelf moſt deſires to preach the Goſpel where Chriſt had not been named, Rom. 15. And wiſdom utters her voice in the Gates and moſt publick places. Indeed God requires of us much fruit which cannot be had, but where there is much to work upon.
Let it direct us in the Choice both of our imployments and of the places where we make uſe of it, Endeavour to exerciſe our ſelves in ſuch Employments, as may bring moſt profit for advancing Gods Honour and furthering the good of others, not ſo much of our ſelves, as of Community. Conſider again, where and wherein our labours are moſt needed. The policy of moſt men is to ſeat themſelves, and take up ſuch imployments where they may reap moſt profit to themſelves and have leaſt to do. This their way is their folly, Conſidering that we are ordained to bring forth much fruit, Joh. 15.2. And that the fruits of our labours encreaſe our Recompence of reward, 2 Cor. 9.6. that if we ſow plentifully, we may reap plentifully.
In the laſt place, it will be ſit to conſier, how far mans labour was to extend, and what it was to effect in this imployment unto which God aſſigned him, he was to keep and dreſſe it; The Plants and Trees were Created and placed there by God Himſelf, he was to produce no new plant, but onelyonly to manure and Cheriſh thoſe which God had planted there already. Whence,
6. Obſerve, The Labour of man Makes nothing at all, but onelyonly by his Husbandry Cheriſheth and Ordereth that which is already made.
Obſerv. 6 THat we may underſtand this point the more clearly, let us conſider what man doth in Husbanding the Creatures, and what God doth; 1. Man may concur with God in the waies of his Providence, and may be a meanes of furthering that which God doth therein, as his Inſtrument, as in multiplying the fruits of the Eatth, by preparing the ground which is to be ſowen or planted, fitting it with convenient ſeed agreeable to the nature of it, and in a fit proportion, and by caſting in the ſeed in a convenient Seaſon. 2. The encreaſe that comes by his labour, he may preſerve and lay up, and order in ſuch ſort as it may not periſh or be unneceſſarily waſted; diſtribute or diſpenſe it either to Men or Beaſts, as occaſion or neceſſity ſhall require, and fit or prepare it for Food, Cloathing, Building or the like. But in all this; 1. He makes none of the materials, but finds them ready prepared to his hand. 2. Neither doth he produce the effect that followes upon his work, which is cauſed by the Naturall abilities which God gives the Creatures to work in ſuch or ſuch a manner. So that in effect man doth but bring them together, that they may work one upon another by ſuch abilities as God hath given them; and by that meanes ſets nature on work, and at the moſt is but (as it were) Natures Mid-wife. In the mean time God, 1. Provides all the Materials whereof we make uſe in our imployments, as the Soil, the Seed, the Rain, and Influence of the heavens that cheriſh it; the Timber, the Stones, the Mettals, the Wool, the Flax, and the like. 2. The Abilities by which they have ſtrength to produce thoſe effects are meerly from God. 3. The Underſtanding and Wiſdom, by which men diſcern the natures and abilities of the Creatures and their uſes, for which, by well ordering, and diſpoſing of them, they may be made ſerviceable; that alſo is wholly from God, Iſa. 28.26. 4. The ſucceſs, and effect of the labour which we beſtow, is the fruit of his bleſſing, Gen. 26.12 Pſal. 65.10. So that it is God alone that doth all in All; and man in effect doth nothing but make uſe of ſuch meanes, as God both prepares to his hand, and works by, to produce the deſired effect.
Let it then pluck down the pride of all our hearts, who are ſo apt to rejoyce in the works of our own hands, not as in the fruits of Gods Bleſſing, but as in the effects of our own endeavours: and let it check our vain and dangerous Confidence, which makes us truſt in our own wiſdom and power, and burn incenſe to our own net and yarn, that we may aſcribe the ſucceſſe of all our labours about the things of this life unto God alone, who is indeed pleaſed to make uſe of our heads, and hands in the Conſervation of his Creatures; but, 1. Rather to keep us doing, then becauſe he needs our help. 2. That finding by experience how little our labours work to the producing of any effect, we might rejoyce in him who worketh all things by his mighty power and not in our ſelves. 3. And thereupon might be taught to depend upon him, and ſerve him; when we obſerve the ſucceſſe of our labours to be the effect of his power, and not of any ability of ours. 4. To abaſe and humble us, in buſying our ſelves, about the ſervice even of thoſe Creatures that he hath put under our feet; All which he hath ordained onelyonly for a ſhort time, whereas hereafter all mens labours, as well as all other meanes, ſhall ceaſe with the uſe of thoſe Creatures, which are ſupported by them: and God ſhall be All in All.