Expository Notes on the Pentateuch, Exposition · Genesis · Chapter 2
Notes on the ſecond Chapter.
Queſt. 1. verſe 1, 2.
HOw is it ſaid, that God ended his work the ſeventh day, when God is totus actus, and beſides, John 5. 17 our Saviour ſaith, My Father worketh hitherto, and I work?
Ceſſavit ab actu creationis non ab actu.
Reſp. 1 Moſes doth not ſay ſimply he reſted from all his work, but from all his work which he had made, viz. from the works of creation: and therefore that of our Saviour, my Father worketh hitherto, and I work, muſt be underſtood of the works of providence.
But the ſouls of all the men and women Object. in the world, from the beginning have been created to this very day.
God reſted from the creation of ſpecies Reſp. or kinds, not from the creation of individuals.
But the earth afterwards brought forth Object. briars, and thorns, therefore new kinds were created, Gen. 3.17, 18.
I know no inconvenience will follow, Reſp. if we affirme, that briars and thornes were created the firſt ſix dayes: it is true, they ſhould not in the leaſt have been prejudicial either to man, or to the fruits of the earth, if man had not ſinned; and therefore it is likely, if man had continued in his primitive ſtate of integrity, briars and thornes ſhould have growen in their place, and the fruits of the earth in their place: this blending and mixing of briars and thornes amongſt the fruits of the earth is the product of the ſin of man.
But there are ſeveral things in the world, Object. the creation whereof we read not the firſt ſix dayes; as wine, milk, &c.
Some things were created in their perfection, Reſp. ſome things in their principles: though wine was not created, the grape was; though milk was not created, the breſt was.
Queſt. 2. verſe 3.
Whether God did from the firſt creation, appoint that the ſeventh day ſhould be kept as an holy Sabbath? or whether this be ſpoken by way of Prolepſis, or Anticipation, viz. becauſe God reſted from his work upon the ſeventh day, therefore he did afterwards, at the time of the giving of the Law ordaine, that every ſeventh day of the week ſhould be kept holy, as a Sabbath of reſt unto the Lord.
The Sabbath was appointed from the Reſp. creation: 'tis true
It cannot be denied, but that it is an uſuall thing in Scripture, to ſet down things in way of Prolepſis, or Anticipation, as they call it, to ſet down things aforehand, in the Hiſtory, which happened many years afterward: but there is no ſuch Prolepſis here, as if the meaning ſhould be that he did this two thouſand five hundred years after the creation. It is obſervable that throughout the whole Scripture, we ſhall not finde one Prolepſis, but that the Hiſtory is evidently and apparently falſe, unleſſe we do acknowledge a Prolepſis and Anticipation to be in the Hiſtory: the neceſſity of eſtabliſhing the truth of the Hiſtory, only can eſtabliſh the truth of a Prolepſis in the Hiſtory: but in this place alledged, can any ſay that the ſtory is apparently falſe, unleſſe we imagine the Sabbath to be firſt ſanctified on mount Sinai?
But Gods ſanctifying the Sabbath may be Object. expounded thus: God did actually purpoſe to ſanctifie it after the giving of the Law.
If to ſanctifie the ſeventh day, be only Reſp. to purpoſe to ſanctifie it, then the Sabbath was no more ſanctified ſince the creation, then ab aeterno: for then God purpoſed it ſhould be ſanctified, &c.
For the further clearing of this truth, I ſhall give you the Arguments of ſome learned perſons, why they conceive that the Sabbath was not inſtituted till the giving of the Law on mount Sinai.
Adam in innocency ſhould not have Arg. 1 needed a Sabbath; not his ſoul, for every day was a Sabbath to that; nor his body, becauſe his body was not then ſubject to wearineſſe, neither could it be appointed for the eaſe of ſervants, becauſe then no ſuch thing as ſervitude in the world.
The Sabbath was inſtituted, not for Reſp. 1 common reſt, or reſt from natural wearineſſe principally; but for holy reſt, that the ſoul might have more immediate communion with God, Returne to thy reſt, O my ſoule, ſaith the Pſalmiſt: The reſt of the ſoule is not a ceaſing from all operation, for that cannot ſtand with the nature of a ſpirit; hence the ſoul is called foreign, an act, becauſe it is ſtill in action, a ſpirit cannot be, and not act; but when the ſoule centers on God, then it is ſaid to reſt.
Bodies reſt in their proper places, and ſouls reſt in the enjoying of their proper objects. Now Adam in innocency, thogh his body was not ſubject to wearineſſe, might ſtand in need of ſuch a reſt as this is.
Adam was to ſerve God in a particular calling, God took the man & put him into the garden of Eden, that he might dreſſe it, & keep Gen. 2. 5.it; now Luther profeſſeth, It followes from hence, ſaith he, that if Adam had ſtood in his innocency, yet he ſhould have kept the ſeventh day holy, viz. on that day he ſhould have taught his children, what was the Word of God, & wherein his worſhip did conſiſt, and wholly have ſequeſtred himſelf to his ſervice; on other days he ſhould have dreſſed and kept the garden; though every day was to be ſpent in holineſſe mediately, in ſeeing God in the creatures, and meeting with God in his labour, yet it was not unſuitable for that eſtate, to have one day in the week, for more immediate, and ſpecial converſe with God; and though it was no paine to him to dreſſe the garden, yet this muſt needs take up his thoughts while he was about it.
The Saints and Angels in Heaven, have Object. had no ſet Sabbath, and why man in innocency?
The ſtate of innocency on earth, ſhould Reſp. not have been in all things alike, to the ſtate of glory in heaven, and particularly in this, there ſhould have been marriage, dreſſing of the garden, day and night in Paradiſe; but no ſuch thing in Heaven.
We do not read, that there was any other Arg. 2 poſitive precept or law given to our firſt parents in the ſtate of innocency, but only this, that they ſhould not eat of the forbidden fruit. Now the command of God for the obſervation of the Sabbath, is a poſitive command, and that appears, becauſe, although the worſhip of God do belong to the Law natural, viz. founded in the Law of nature yet the circumſtance of time, when God in an eſpecial manner is to be worſhipped, that we ſhould keep an holy reſt unto the Lord every ſeventh day, this is a poſitive precept, and was never determined by the Law of nature.
That Adam had from the creation, at Reſp. leaſt that which amounted to a poſitive Law for the obſervance of the Sabbath, is plaine. It is ſaid, God ſanctified the ſeventh day: Now, though this word is variouſly taken in the Scripture, yet in this place, the ſeventh day muſt be ſaid to be ſanctified one of theſe two wayes:
Either by infuſion of holineſſe, or ſanctification into it; now the circumſtance of a ſeventh day, is not capable of ſanctification in this ſenſe, only rational creatures, Angels and men may be ſaid thus to be ſanctified.
By ſeparation of it from common uſe, and dedication of it to an holy uſe, as the Temple and Tabernacle were, which had no inherent holineſſe in them.
Now if the Sabbath were thus ſanctified, it muſt either be for the uſe of God, or man; either God muſt impoſe upon himſelf the obſervation of every ſeventh day to keep it holy, which is abſurd; or elſe it was dedicated and conſecrated for mans ſake and uſe: and if ſo, man had that which amounted to a poſitive Law for the obſervation of the Sabbath.
When Moſes makes repetition of the Arg. 3 Law of God, Deut. 5. 15. he laies downe this as a ground of the obſervation of the ſeventh day as a Sabbath, the deliverance of Iſrael out of Egypt, therefore the Sabbath was not inſtituted from the creation.
This that is urged is placed by God by Reſp. way of preface and motive as an argument for the obſervation of all the Commandments, yet who will ſay that none of them were in force till the deliverance of Iſrael out of Egypt?
This was one reaſon why the Sabbath Reſp. 2 ſhould be ſanctified, but not the only reaſon: therefore, Exod. 20. 6. the reaſon that is rendered there, why the ſeventh day is the Sabbath, is this, for in ſix dayes, the Lord made heaven and earth, &c.
The Jewes were to obſerve the Sabbath not only upon the ground of its firſt inſtitution, but upon reaſons, proper, and peculiar to that Nation. It is likely their deliverance out of Egypt, was on the Sabbath day, and therefore urged by Moſes, as a ground of their obſervation of it.
We finde not any expreſſe mention, Arg. 4 that the Patriarchs before Moſes time did ſanctifie a Sabbath.
We may as well argue, it was not kept Reſp. all the time of the Judges, and Samuel, becauſe no expreſſe mention made in thoſe Books of any ſuch thing.
No doubt, but they obſerved it, becauſe Object. it was publiſhed on mount Sinai.
The like may we ſay of the Patriarchs Reſp. 1 before the promulgation of the Law on mount Sinai, becauſe it was ſanctified from the Creation.
Abraham is commended for keeping Gods Commandments, and the Sabbath is one of Gen. 26.5.them.
We may as well argue, that the Patriarchs for two thouſand five hundred yeares together, obſerved not any day at all for the worſhip and ſervice of God; for there is in Scripture as much mention of a Sabbath, as any other day: yea,
It is plaine in the Scripture, that the Jewes did keep the Sabbath before the Law was given: This is that which the Lord hath ſaid, To morrow is the reſt of the holy Exo 16.23Sabhath unto the Lord, &c.
I might adde, that it is not improbable, but the ſacrifices of Cain and Abel were upon the Sabbath-day, the uſual ſtated time for ſuch ſervices: If a time had not beene ſet apart even in Adams dayes, for Divine ſervice, how improbable is it, that Cain and Abel ſhould concurre at the ſame time, in bringing their offerings unto the Lord? and if not at the ſame time, how could Cain diſcerne that Abels offering was reſpected, and accepted of God, when his was Gen. 4.3.not? and beſides, it is ſaid, In proceſſe of time it came to paſſe, that Cain brought of the fruit of the ground, an offering unto the Lord. In the proceſſe of time, or at the end of days, as it is in the margin of your Bibles, and as the original will bear it, viz. on the Sabbath-day; when there is an end of the dayes of the week, and they begin again.
I might adde, that it is not improbable, but that Noah and his family kept the Sabbath in the Ark; for it is ſaid, that he ſtayed Gen. 8. 10, 12.other ſeven dayes, and ſent forth the Dove out of the Ark; and verſe 12. He ſtayed other ſeven dayes, and ſent forth the Dove: why did Noah this on the ſeventh day? It was likely that then Noah and his family were at prayer, and engaged in the worſhip and ſervice of God, and at ſuch times it is good to make experiments of Gods fatherly care of us, and providence over us.
Quest. 3. verſe 4.
In the firſt Chapter it is ſaid, that God made the heavens, and the earth, in ſix dayes, and in this verſe it is ſaid, Theſe are the generations of the heaven, and the earth, in the day that the Lord God made the earth, and the heavens.
From this place ſome would gather, that Reſp. 1 all the world was made in one day, and that Moſes doth divide the creation into ſix dayes propter captum, that it might be the better underſtood.
Others conceive, that Moſes relates to that firſt matter or ſubſtance, of which all things were created: now this was made in one day.
Others think, with whom I cloſe, that Moſes doth not ſpeak ſtrictly here, but indefinitely, in the day the Lord made the earth, that is to ſay, in the time the Lord made the earth: ſo it is taken in other places of Scripture, To day if you will hear Pſal 95.7.his voice, &c.
Quest. 4. verſe 5.
How God could be ſaid to create every plant of the field before it was in the earth?
Either the meaning is, that they were Reſp. 1 created potentialiter, in the firſt maſſe, and ſo created before they were in the earth.
Or elſe the meaning is this, God created every plant of the field, before it was in the earth, viz. there was not a plant in the earth, before God created it.
Queſt. 5. verſe 7.
It is ſaid, God formed man of the dust of the earth: How can man be ſaid to be made of duſt, or earth, when he is made of the four elements, earth, fire, aire, water?
Moſes ſaies, God formed man of the duſt Reſp. 1 of the earth, but not only of the duſt of the earth.
Moſes loquitur de terra, ut de cauſa partiali, non totali: Moſes ſpeaks of the duſt, but as part of that matter, of which man was made.
But he expreſſes the one, and therefore Object. by conſequence denies the other.
This is juſt as if a man, by calling one his Reſp. fathers ſonne, ſhould deny him to be his mothers.
Queſt. 6. verſe 7.
Why doth the Lord ſpeak diſtinctly in this verſe concerning mans body and ſoul? We ſhall finde God ſpeaks of other creatures in the bulk, body and ſoul together, Let the waters bring forth abandantly, the moving creature that hath life, and ſo, verſe Gen. 1. 20 2424. Let the earth bring forth the living creature after his kinde? &c.
To note the ſpirituality and immateriality Reſp. 1 of the ſoul; the ſoul of man, non educitur ex potentiâ materiae, as the Learned phraſe it; but the body was made of one kind of ſubſtance, and the ſoul of another: for, Conſider.
1. The condition, and nature of its object, ſpeaks this truth; Seneca could ſay, Hoc habet argumentum anima ſuae divinitatis, quòd illam divina delectant; This argument of its ſpirituality, hath the ſoul of man, in its own eſſence, that it is delighted with things divine and ſpiritual. If the ſoul were material, we could not reach to the knowledge of any thing but that which is material: and we might as well ſee Angels with our eyes, as underſtand them with our mindes. We ſay, Receptio fit per modum recipientis; you cannot fill a cheſt with vertue.
2. Its independence on the body: it is able of it ſelf to performe its own actions, without the help and concurrence of the outward man. It ſeeth when the eys beſhut, and ſometimes ſeeth not when the eyes be open. It travelleth while the body reſteth & reſteth when the body travelleth, Rev. 1. 10. When John ſaw his glorious revelation, he is ſaid to be in the ſpirit: when Paul had his revelations, and ſaw things unutterable, he knew not, whether he were in the body or out of the body: for beleevers to know, that there are laid up for the Saints ſuch joyes, which eye hath not ſeene, nor eare heard: what is this but to leave ſenſe behinde us, and out-run our bodies?
3. Time that wears out all corporeal things, addes perfection to the ſouls and underſtandings of men: old men, who have the weakeſt bodies, have the moſt lively and vigorous ſouls: yea, we may obſerve, that men who have the moſt admirable ſoul-accompliſhments, have uſually the weakeſt bodies, and are not of the longeſt lives. 'Tis a remarkable paſſage, that of Saint John to Gaius, I wiſh, ſaith he, that thy body proſpered, even as thy ſoul proſpers.
Here is a clear text againſt the Atheiſts of theſe dayes, that queſtion whether there be a ſoul or not; the truth is, a man cannot doubt of it, without it; as a man cannot prove Logick to be unneceſſary, but by Logick, as a man cannot ſay he is dumb, without ſpeaking.
Queſt. 7. verſe 7.
In what ſenſe theſe words are to be underſtood, He breathed into his face the breath of life? for the Manichees from hence held, that the ſoul was part of Gods Eſſence, as the breath is part of a mans ſubſtance.
It is true, in mans breath there is part of Reſp. his ſubſtance, but theſe words are not ſpoken of God properly, but metaphorically: if Moſes ſhould have ſaid, Jehovah, by the power of his Spirit, without making uſe of any elementary matter, breathed into man a vital ſoul.
An horrid blaſphemy to think the Eſſence of God ſhould be ſubject to change, ignorance, ſinne, &c. as the ſoul is.
Quest. 8. verſe 7.
Why is God ſaid to breath into his nostrils or face the breath of life, rather then into any other part of the body?
Becauſe the operations of the ſoul diſcover themſelves in no part of the body, Reſp. 1 more then in the face: hence a living man is uſually pictured ſmiling, or reading, &c.
And beſides, the face and head is the ſeat of all the ſenſes, except the touch, which indeed is ſpread all over the body; ſo that the principal part of the body, is put here for the whole: God breathed into his noſtrils the breath of life, viz. into his body the breath of life.
Becauſe life ſeemes to be ſeated in the noſtrils: Nares Externum Reſpirationis organum: breath the neceſſary conſequent of life: hence God is ſaid to breath into his noſtrils, becauſe it is the part by which we breath and live.
Queſt. 9. verſe 8.
Why the Lord planted the Garden of Eden for the uſe of man, when he knew that man would not continue in his primitive ſtate, and ſo by conſequence be caſt out of Paradiſe?
God would deale with man, not according Reſp. 1 to his own foreknowledge of what he would be, but according to that ſtate he was in for the preſent.
God placed him in Paradiſe, that he might know, by woful experience, of how much good he was deprived, by tranſgreſſing of the command of God.
Gods diſpenſation herein, towards man, was like that other diſpenſation of his towards the Devils: they were firſt placed in heaven, though God knew, that afterwards for their ſinne, they ſhould be caſt out of heaven.
Queſt. 10. verſe 8.
It is ſaid, That there viz. in Paradice God put the man whom he had formed; Now the queſtion is, whether there were any other creatures in Paradiſe beſides man?
Affir. For theſe Reaſons. Reſp.
1. Becauſe man while he was in Paradiſe, had dominion over all the creatures.
2. If Eve had neither ſeen the Serpent. nor any other creature before the temptation, it is likely ſhe would have been ſtartled with the ſight of the Serpent, and not eaſily have treated with it.
3. If the beaſts had not been in Paradiſe, man would have been deprived of that great pleaſure that he might be partaker of, from the ſight of the variety of creatures, over which he had dominion.
4. Becauſe man gave names to the creatures in Paradiſe, verſe 20.
Quest. 11. verſe 9.
Why one of the trees that was planted by God in the midſt of Paradiſe, was called the tree of life.
Some conceive, that it was called ſo effectivè, Reſp. 1 becauſe the fruit of it had a ſpecial quality, and efficacie with it, to preſerve Adam immortal.
Others conceive, with whom I rather cloſe, that it was called ſo ſignificative, becauſe it was a ſacramental ſigne annexed to the Covenant of works aſſuring life, and immortality, upon condition of perfect obedience.
But it ſeemes, that the fruit of the tree Object. of life ſhould have made man immortal, for it is ſaid, And the Lord ſaid, Behold, the man is become like one of us, to know good and evil; Gen. 3.22.now leſt he put forth his hand, and take alſo of the tree of life, therefore the Lord ſent him forth from the garden of Eden, &c.
I ſuppoſe this is an Ironical expreſſion: Reſp. as when the Lord ſaid, Behold, the man is become like one of us, to know good and evil, this was ſpoken ironically, and the meaning was, they were become moſt unlike him: ſo in theſe words ironically he upbraids him after the ſame manner, Leſt, ſaith the Lord, he put forth his hand, and take alſo of the tree of life; and eat, and live for ever; not that there was any danger of his living for ever, but in deriſion of any ſuch hope, or expectation.
Queſt. 12. verſe 9.
Whether the tree of life in Paradiſe was a type of Chriſt?
Neg. For the clearing of this▪ conſider, Reſp.
1. That we ſhould be very wary of Allegorizing any part of the Scriptures: The Libertines of our times, are ſo daring, as to turne all the Scriptures into an Allegory: as the Gnoſticks of old, made abſtinence from adultery forbidden in the ſeventh Commandment, a type of our ſpiritual chaſtity: it is the deſigne of ſome frothy wits to typiſie, and allegorize Gods Commandments out of the Law, and his truths out of the Goſpel.
2. That it is an unwary Aſſertion, that the tree of life in Paradiſe was a type of Chriſt; although the tree of life, and ſundry other things in Paradiſe, are made ſimilitudes to ſet forth Jeſus Chriſt, yet it is agroſs miſtake, to make every metaphor, or ſimilitude, and alluſion to be a type. The Huſbandmans ſowing of the ſeed, is a ſimilitude of preaching the Word, yet it is no type of it: The head, & the members of mans body, are ſimilitudes of Chriſt, the head, and the Church, his members; but will any affirme theſe were types of Chriſt? Juſt thus was the tree of life, a ſimilitude, to which the holy Ghoſt alludes in making mention of Chriſt, but not a type: and the reaſon is, becauſe the Covenant of works, by which Adam was to live, is directly contrary to the Covenant of grace, by faith in Chriſt: Adam therefore was not capable of any types then to reveale Chriſt to him, of whom the firſt Covenant cannot ſpeak, and of whom Adam ſtood in no need.
But though Adam ſtood in no need of Object. Chriſt, as a Redeemer, yet as a Confirmer of him in that ſtate: and why may we not conceive, That if Adam had not ſinned, Chriſt ſhould have beene incarnate, and that then he ſhould have beene head of mankinde, as now the head of Angels? and if ſo, the tree of life might be a type of Chriſt.
If the tree of life was a type of mans Reſp. 1 Confirmation by Chriſt, then there would have beene a type of Chriſt, which never ſhould have beene fulfilled.
I conceive it a dangerous aſſertion to ſay Chriſt would have beene incarnated if Adam had not ſinned: becauſe the Scripture nameth this to be the principal end of Chriſts coming into the world, to ſave that which was loſt: Ultra Scripturam ſapere eſt inſanire.
May not a man ſay, the tree of life was a type of Chriſt by Anticipation? Object.
This is as much as to ſay it was not a type Reſp. then: which is the thing we contend for.
Queſt. 13. verſe 9.
Why was the other tree called the tree of knowledge of good and evil?
Not Effectivè, becauſe the fruit thereof Reſp. 1 had any ſuch quality, or vertue, that being eaten, it would work, and encreaſe knowledge, or quickneſſe of wit: indeed the Socinians border upon this opinion, and they ſay, Adam and Eve were created ſimple and weak in knowledge, and that this tree was to beget it, and encreaſe it.
But ſignificativè, becauſe it was another ſacramental ſign annexed to the Covenant of works, ſealing death and damnation in caſe of diſobedience: and it did ſignifie that upon the eating thereof, they ſhould experimentally know good and evil: viz. the worth of good, by the want of it, and the preſence of evil, by the ſenſe of it.
But it is ſaid, Man is become like one of Object. us, knowing good and evil: now God cannot be ſaid to know the worth of good, by the want of it, or the preſence of evil, by the ſenſe of it.
The Lord ſpeaketh thoſe words Ironically, Reſp. as before.
Queſt. 14. verſe 15.
It is ſaid, God put the man into the garden of Eden to dreſſe it, and yet afterwards, it is pronounced as a curſe: In the ſweat of thy face, thou ſhalt eate thy bread,Gen. 3.16.
Man ſhould have laboured if he had continued Reſp. in his firſt eſtate, but thoſe irkſome concomitants of labour, paine, ſweat, weariſomeneſs, ſpending of the ſtrength, and ſpirits, are the product of ſinne.
Queſt. 15. verſe 16, 17.
Here the Lord gives a Law to man, Of every tree of the garden thou mayeſt freely eate, but of the tree of the knowledge of good ond evil, thou ſhalt not eate; and yet, the Apoſtle ſaies, The Law is not made for the 1 Tim. 1.9righteous.
The Law is not made to the righteous Reſp. 1 perſon ſo, as he ſhould be under the vindicative or puniſhing part of it, he continuing in his righteouſneſſe; and in this ſenſe it may be applied to man in innocency: man in innocency might be under the directive part of the Law, though not under the vindicative part of it.
The Apoſtle ſpeaks of Goſpel-times, when man was in another ſtate; & his meaning is, the law is not made to the beleever ſo, as he ſhould abide under the curſing & condemning power of it: the godly are under the deſert of the curſe of the Law, but not the actual curſe and condemnation thereof; nor doth it follow, as a Reverend Author very well obſerves, that there is no Law becauſe it doth not curſe. It is a good rule in Divinity, A remotione actûs ſecundi in ſubjecto impediti, non valet argumentum ad remotionem actûs primi; From the removal of an act or operation, the argument doth not hold to the removing of the thing it ſelf: As it doth not follow, The fire did not burne the three Worthies, therefore there was no fire: God did hinder the act: And if that could be in natural agents, which work naturally, how much rather in moral? ſuch as the Law is of condemnation, which works according to the appointment of God.
Queſt. 16. verſe 16, 17.
Why would God give man a poſitive … …eſides that natural Law that was … his heart?
… thereby Gods dominion and pow… … man might be the more acknow…ged: man might have ſubmitted to the …oral Law of God, not ſo much in order …o the command, as becauſe it was ſuitable to that principle which was within him; for the Moral Law at firſt was written in mans heart: Even as the Heathens do abſtaine from many ſinnes, not becauſe forbidden by God, but as diſſonant to their natural reaſon, therefore God gives him a poſitive Law: Ut nulla alia cauſa eſſet obedientiae, niſi obedientia. So that the forbidding to eat, was not from any ſinne in the action, but from the will of the Law-giver: As if a man forbid another to touch ſuch an herb, becauſe it is poiſon, this herb is contrary to a mans health, whether it be forbidden or not, and therefore he may abſtaine from it, not becauſe of the command, but becauſe it is contrary to his health: but to forbid the eating of ſomething, that is wholſome to the body, and delightful to the taſte, here indeed is a triall of obedience.
Queſt. 17. verſe 16, 17.
Whether ſenſitive creatures be capable of being under the obligation of a Law?
Neg. Inter bruta ſilent Leges: for Reſp.
1. There can be no ſatisfaction to juſtice, in inflicting an evil upon them; no ſatisfaction to be had from ſuch things, as are not apprehenſive of puniſhment. Seneca, Quàm ſtultum eſt his iraſci, quae iram noſtram nec meruerunt, nec ſentiunt.
2. A puniſhment inflicted upon them hath no power to mend brutes, or to give an example to others amongſt them.
3. Nec turpe nec honeſtum among them, no duty, nor obedience to be expected from them, no praiſe nor diſpraiſe due to them: no puniſhment nor reward to be diſtributed among them.
Levit. 20. 15. I a man lie with a beaſt, Object. he ſhall ſurely be put to death, and ye ſhall ſlay the beaſt.
The meaning of that place is not this, Reſp. that the beaſt was guilty of a crime, or had violated a Law, and therefore was to be condemned, and put to death, but it was in order to the happineſſe, and welfare of man; beſtia cum homine concumbens was to be ſtoned.
1. Becauſe it was the occaſion of ſo foul a fact, and ſo fatall puniſhment unto man.
2. That the ſight, and preſence of the object might not repeat ſo prodigious a crime, in the thoughts of men.
Exo. 21. 28. If an Oxe gore a man or a Object. woman that they dye, then the Oxe ſhall be ſtoned.
This was ad poenam exigendam à domino Reſp. the putting of that to death, was a puniſhment to the owner for not looking to it better.
Queſt. 18. verſe 17.
It is ſaid, In the day thou eateſt thereof, thou ſhalt ſurely dye, what is meant by death in that place?
Spirituall, temporal, eternal death.
1. Spiritual death, this is comprehended Reſp. in the very nature of ſinne; ſpiritual death is nothing elſe, but a ſeparation of God from the ſoule; now the nearer the correſpondence is between the ſoule and ſinne, the further the diſtance is between the ſoul and God.
2. Temporal death, for ſo the Spirit of God expounds his meaning afterwards; In the Gen. 3.19.ſweat of thy browes ſhalt thou eat thy bread: duſl thou art, and to duſt ſhalt thou returne.
3. Eternall death, this is cleared by the Apoſtle Paul, when he ſaies, The wages of ſinne is death; and that he principally Rom 6.23intends eternall death in that place, is clear by the life to which it is oppoſed, The gift of God is eternall life, through Jeſus Chriſt our Lord.
Queſt. 19. verſe 17.
Whether Adam was created mortal? or, Whether Adam was mortall before his eating of the forbidden fruit?
Neg. As appears by the threat pronounced Reſp. againſt him, In the day thou eateſt thereof, thou ſhalt die the death.
'Tis ſaid of God, Who onelyonly hath immortality, Object. 1 Tim. 6.16.
A thing may be ſaid to be immortall ſeverall Reſp. wayes.
1. Simply, and independently; immortall omni modo, in every reſpect, and ſo is that Scripture to be underſtood, Who onelyonly hath immortality.
2. Immortal ſecundùm ſubſtantiam, in regard of its ſubſtance: there are ſome beings that are ſegregated from matter, and corporeity, and are not è potentiâ Materiae Educti, as the Learned phraſe it: as Angels and rationall ſoules: now theſe though they are not immortall ſimply, and independently, yet they are ſo, as I may phraſe it, ſubſtantially.
3. Immortal by the power and mercy of God, or immortal by the power and juſtice of God: the power and juſtice of God given immortality to the bodies of the damned in hel, and the power and goodnes of God gives immortality to the bodies of the Saints in glory: now theſe, though mortal and corruptible ſubſtantialy, yet are immortal and incorruptible by the power, juſtice, and goodneſſe of God.
4. Immortal ex hypotheſi: when a thing may be ſaid to be mortal in regard of its conſtitution, yet immortall upon this ſuppoſition, if it continue in its obedience: and in this ſenſe, Adam was created immortal.
So that Adam in the ſtate of innocency might be ſaid to be mortal in regard of the compoſure of his body, immortal becauſe he had potentiam non moriendi, a poſſibility not to die.
Yet we muſt conſider, there was a great deale of difference between the mortality of Adams body in the ſenſe before mentioned, before the fall, and after the fall; the one was natural, the other contracted by ſinne: Before the fall, he might be ſaid to be mortal, becauſe he had a poſſe mori, he might die; after the fall, he might be ſaid to be mortal, becauſe he had a non poſſe non mori, he muſt die.
The Arguments of the Socinians, whereby they would prove Adam to be mortal, in regard of his body and the compoſure of it, we are ready to grant, and yet keepto our principle, that Adam was not created mortall.
The Arguments brought by the Socinians againſt this truth are theſe.
Adam dyed not the death of the body Arg. 1 or a naturall death when he had ſinned; therefore the death of the body, was not inflicted upon his perſon for ſinne, but was the conſequent of his nature.
Though Adam dyed not a naturall death, Reſp. 1 yet he was preſently made ſubject or liable unto death: the ſentence was paſt upon him, though the ſentence was not executed upon him: We count a malefactour caſt at the barre, a dead man, though reprieved the preſent ſtroke of death; a man that hath received a deadly wound, we account a dead man, though he live for ſome time after.
Though death it ſelfe did not inſtantly ſeize upon him, yet the ſymptoms of death did, as feare, ſhame, pains, diſtempers, ſweat, wearineſſe, &c.
Adam and Eve, before the fall were to Arg. 2 encreaſe, and multiply; but thoſe that are immortall, do not beget children, as not ſuitable to their ſtate of immortality Luke 20.35. They that ſhall be accounted worthy to obtain the immortal ſtate, and the reſurrection from the dead, neither marry nor are given in marriage.
Our Saviour ſpeaketh there of the Reſp. immortality of Glory, not of the immortality of the ſtate of Innocency: That there is a difference between theſe two is eaſie to perceive: the one is abſolute, the other conditionall.
An earthly man is a mortal man: the firſt Arg. 3 man of the earth, earthly.1 Cor. 15. 47
An earthly ſinfull man and mortall are terms convertible, not an earthly man and Reſp. mortall.
Adam was to eat and drink, and this Arg. 4 was not ſuitable to a ſtate of immortality.
This was not ſuitable to the ſtate of immortality Reſp. in Glory, but ſuitable enough to the ſtate of immortality in innocency.
Poſitâ Cauſá ponitur Effectus; now Compoſition Arg. 5 is the Cauſe of corruption.
There was the Cauſe of mortality in Reſp. mans body but of mortality in potentia remota, not in potentia proxima for at preſent, there was no conſumption of the parts, no fighting, nor diſorder among the Elements, nor ſhould this have been reduced into act, had it not been for mans ſin: let it not ſeem ſtrange that datur potentia quae non reducatur in actum. There is a power in God to make ten thouſand worlds, which notwithſtanding ſhal never be made, and ſo his power not reduced into act.
Queſt. 20. verſ. 17.
Whether death was inflicted on man, as a puniſhment for ſin?
Affir. This appears by the threat pronounced Reſp. this verſe, In the day thou eateſt thereof thou ſhalt ſurely dye.
All puniſhment is from God: But death Object. is not from God, but from man.
Death is not à Deo effectore, Death is not Reſp. from God in regard of creation, but it is God from in regard of ordination.
That which is homini naturale, naturall to man, that cannot be the puniſhment of Object. ſin: man was compleat in regard of his naturals in the ſtate of innocency.
Naturale, or that which is naturall may be taken two manner of wayes. Reſp.
Propriè for that which is eſſentiale naturae, eſſential to nature; as to underſtand, to will, to deſire: now we ſay, eſſentiale ſemper competit: and therefore in this ſenſe death is not naturall.
Impropriè, for thoſe things which do adhere to corrupt nature becauſe of ſin, and are propagated with it, as diſeaſes, death it ſelfe; in this ſenſe, we ſay that death is naturall, or we call it naturall death.
Chriſt hath delivered us from all that Object. puniſhment, which the ſinne of Adam did contract and deſerve; but Chriſt hath not delivered us from death; godly dye as well as ungodly, beleevers as well as infidels; therefore death was not inflicted, as a puniſhment for ſin.
Chriſt hath delivered his people from whatſoever is evil in death, he hath taken away Reſp. 1 al that from death, which is puniſhment or annoyance; though death be not taken away, death to believers is become gaine, a ſweet refreſhing ſleep the day-break of eternall glory.
He will take it away wholly at laſt: Oh death, where is thy ſting? Oh grave, where is thy Victory? Chriſt at preſent hath taken away the ſting of death, and hereafter he will take away its Victory.
Quest. 20. verſe 18.
How are we to underſtand that ſpeech, It is not good for man to be alone? God creaed man alone, and Moſes ſaith that all that God made, was very good.
We may anſwer it thus, non bonum, is not in Reſp. 1 this place as much as malum. The meaning is not, It is not good for man to be alone, viz. it is evil, diſhoneſt, or ſinful for man to be alone; but it is not good, viz. 'tis not expedient; bonum eſt honestum, utile, jucundum.
We may anſwer it thus, and advance further: ſolitude was not onelyonly good for man, when he was firſt created, but alſo expedient, ſo long as it pleaſed God he ſhould be in ſuch a condition; although it was not expedient he ſhould continue in it, becauſe of the propagation of mankind, and of the Church of God which God had determined from eternity, for the advancement of his own glory.
Queſt. 21. verſe 18.
It is ſaid here It is not good for man to be alone; and yet, 1 Cor. 7. 1. the Apoſtle ſayes, It is good for a man not to touch a woman.
In the one place Moſes ſpeaks of a ſpecifical good, or the good of the kinde; in the Reſp. other place the Apoſtle ſpeaks of a perſonal good, of the good of ſome particular perſons, and in ſome ſpeciall caſes, as in the caſe of perſecution, one in a ſingle condition may better ſuffer perſecution, then one in a married condition.
But is not here a Scripture to juſtifie a Object. Monaſtical life, It is good for a man not to touch a woman, and we are all bound to that which is good?
We are all bound to bonum ſimpliciter to Reſp. that which is ſimply good, but not alwayes to that which is bonum foreign good in ſome reſpect, est fallacia à dicto ſecundùm quid ad ſimpliciter.
Quest. 22. verſe 18.
God ſays I will make him an help meet for him; and yet on the ſixth day, when God made both the man and the woman, it is ſaid, Let us make man, there in the plural number, here in the the ſingular.
This was to ſhew the Unity of eſſence Reſp. in the Trinity of perſons.
Queſt. 23. verſe 18.
How the woman was made an help meet for Adam, when in ſtead of helping him ſhe deceived him?
Here is, as the Learned call it, fallacia Reſp. Accidentis; ſhe that was given by God to man, to be an help meet for him, by the malice of the devil, & the abuſe of her own free will became a ſeducer of him.
Though the woman did deceive the man, yet ſhe did not ceaſe to be an helpe meet for him: becauſe from her loines came the Redeemer.
1 Cor. 7.34. the Apoſtle ſaies, The unmarried Object. woman careth for the …hings of the Lord, but ſhe that is married careth for the things of the World: therefore the wife is rather an impediment to man in the wayes of holineſſe, then an help meet for him.
Here alſo is fallacia Accidentis: we Reſp. 1 may ſay here, as our Saviour in another caſe, From the beginning it was not ſo?
The Apoſtles aſſertion is not univerſall, as if every one cared more for the things of the world, married, then unmarried: experience teacheth us, that many ſingle perſons care more for the world, then married perſons.
The Apoſtle ſpeaks not of what ought to be, but what by reaſon of our corrupt hearts oft comes to paſſe.
Queſt. 24. verſe. 19.
'Tis ſaid, That God brought the creatures unto Adam to ſee what he would call them, which implies Adams great knowledge; now the queſtion is how farre this knowledge did extend?
There are four kindes of things excepted Reſp. from his knowledge in innocency:
1. The decrees of God.
2. His fall
3. The ſecret thoughts of the heart.
4. The number of all individualls, viz. how many ſandes there are in the ſea, how many birds in the aire, And
5. Futura contingentia.
Queſt 25. verſe 21.
Why the Lord cauſed a deep ſleep to fall upon Adam, and why the woman was formed, Adam ſleeping, rather then Adam waking?
Some conceive, becauſe God would diſcover in a dreame (an uſuall way whereby Reſp. 1 God revealed himſelf to our forefathers) unto Adam, that he had formed a woman of his Rib, and that he had given her unto him to be an help meet for him: and hence it was ſay they, that Adam, when the woman was brought unto him, ſaid, This is now bone of my bone, and fleſh of my fleſh.
Some hold that Adam was caſt into a deep ſleep, that the Rib of which Eve was made, might be taken from him without paine; Phyſicians cauterize the part, that they intend to cut off.
Which I rather cloſe with, others thinke that Adam was caſt into a deep ſleep by God, that he might not be a ſpectator of his workmanſhip, but an admirer of it: God would have us take notice of his works, and thereby to admire his goodneſſe, and power; but the manner of his working, is one of thoſe ſecrets that God would have cabinetted and locked up in his own breaſt; which alſo might be the reaſon, why all the creatures were made before Adam was created.
Queſt. 26. verſe 22.
Why God formed the Woman of a Rib?
To note the cordiall affection, and intimacy Reſp. of Communion that there ſhould be between man and wife: and here Obſerve,
1. That whereas God made all the Angells at once, he made but one man, and one woman: to note, that every man ſhould have his own wife, and every wife her own husband.
2. Whereas he might have made the woman of the ſame materials, whereof he made man, he made her of a Rib, to note, that ſhe was bone of his bone, and fleſh of his fleſh.
Queſt. 27. verſe 24
It is ſaid, A man muſt leave his Father and mother, and cleave to his wife; and yet God in the fifth Commandement ſayes, we muſt honour Father and mother.
To leave father and mother in this place is not to deny them that reverence and Reſp. obedience, that is due unto them foreign, to be without naturall affection is a great ſinne: but the meaning is, when we are engaged in married relation, we muſt leave father and mother in two reſpects.
1 Poſitively, in regard of cohabitation, a man muſt leave his fathers houſe, and dwell with his wife.
2. Comparatively, in regard of that intimacy of affection, and communion that there ſhould be between a man and his wife.
Degrees of love are not contrary each unto other, and therefore do not mutuò ſe tollere, mutually expell each other.
In ſome reſpect the parents are to be preferred before the wife, viz. in reſpect of obedience & reverence; in other reſpects the wife is to be preferred before the parents, in regard of cohabitation, affection, and intimacy of communion.
Queſt. 28. verſe 24.
It is ſaid; that a man ſhall leave his father and mother, and cleave to his wife, and they two ſhall be one fleſh; and yet it is ſaid, Know ye not that he that is joyned to an Harlot is one body? for two, ſaith he, ſhall be one 1 Cor. 6.16fleſh.
Uncleane perſons become one fleſh Reſp. through the ſin of man; man and wife become one fleſh by the inſtitution and appointment of God.