Expository Notes on the Pentateuch, Exposition · Genesis
EXPOSITORIE NOTES towards the opening of the firſt Chapter of Geneſis.
foreign.
THe diſtribution of Moſes writings into five Books, was not done by Moſes, but by others: you may obſerve in our Saviours time, when he quotes them, he phraſes it, as it is written in the Law, not in Geneſis, or Exodus, &c.
The diſtribution of Moſes writings into Chapters, we owe unto Chriſtians a little before Bernards time.
The Divine authority of the Pentateuch, appears by the Lord Jeſus owning of them, Luke 20. 37. Now that the dead are raiſed, even Moſes ſheweth, when he calleth the Lord the God of Abraham, &c. So Iohn 3.14. Ioh. 6.32. which cannot be ſaid of the books called Apocryphal.
Queſt. 1. verſe 1.
What is meant by the heaven and the earth?
By the heaven I conceive we are to underſtand two things. Reſp.
The higheſt heaven, the heaven of the bleſſed, the dwelling place of glorified Saints and Angels, called alſo the heaven of heavens, 1 King. 8.27.
This heaven (I conceive) was made before the earth, although I lay not any ſtreſſe upon the order of the words. Repentance is not before Faith, becauſe ſometimes ſet in the firſt place in the text, nor was David before Abraham, becauſe David is ſet in the firſt place in the text, Matth. 1. 1.
By the heaven we are to underſtand Angels, Iob 38. 7. Where wert thou, ſaith God, when I laid the foundations of the earth? viz. when the firſt matter was made, of which the world was compoſed (for the earth, to ſpeak ſtrictly, is without foundations, and hangeth upon nothing, like a round ball in the aire) when the morning ſtarres, viz. the Angels (for the lights of heaven, Sunne, Moone, and Starres were not yet created) ſang together? &c.
To this purpoſe conſider,
That all kinds of beings were created the firſt ſix dayes.
Angels are like the heaven in their ſpirituality, and incorruptibility, as alſo in their power over ſublunary, and earthly bodies, and therefore may be ſo called.
The Saints are called heaven ſeven times in one Chapter, as carnal and eathly-minded men, are called earth, verſe 16. And the Rev. 12.earth helped the woman: now if the Saints be called heaven in the Scripture, why not the Angels?
From the conſideration of the method, that was taken by God in the Creation of man: ſo ſoone as mans ſeat was perfected, man was created; It is probable that proportionably, when thoſe bleſſed inviſible manſions were finiſhed on the firſt day, the Angels were created.
By the earth is meant that whole confuſed Chaos of earth and water, which was yet without forme, and void, as is afterwards deſcribed in the ſecond verſe: now this might be called the earth, as when an houſe is in fieri, we call it an houſe, and ſay, an houſe is a building.
Queſt. 2. verſe 1.
It is ſaid God created the heaven, and the earth, and yet 2 Cor. 4. 4. Satan is called the God of this world.
God is the God of the world, ratione Reſp. creationis, in regard of creation; Satan is the god of the world, ratione cultûs, in regard of ſervice, He rules in the children of diſobedience.
Queſt. 3. verſe 2.
Why God ſhould begin time with darkneſſe?
It is no greater a wonder, then that the Reſp. Lord ſhould begin a glorious world, with a rude, and confuſed Chaos, the progreſſe of his Wiſdome in making the world, being for the moſt part, from more imperfect things to perfect; from a Chaos, to beauty; from the ſervants, and furniture, to man, the Lord and Maſter of this great houſe.
Darkneſſe is a privation, now the habit Object. muſt alwayes actually go before the privation in the ſame ſubject.
This darkneſſe was rather a negation, Reſp. 1 then a privation.
Take privation largely, and ſo it may be firſt in ſubjecto capaci: As ſilence may be before ſpeech and blindneſſe before ſight, in a man, who is a ſubject capable of both; ſo here darkneſſe might be before light, becauſe the ſubject of the firſt matter was capable of both.
Queſt. 4. verſe 3.
God ſaid, verſe 3. Let there be light, and yet Sun, Moon, and Stars not created till the fourth day?
That light, which before the fourth day Reſp. was ſcattered up and down upon the earth, was afterwards gathered together into the bodies of the Sun, Moon, and Stars.
Queſt. 5. verſe 5.
It is ſaid, The evening and the morning was the firſt day; now how could there be morning or evening before the Sun was created?
Evening and Morning in this place, is Reſp. 1 not to be taken according to their uſual ſignification, but Morning for all that time it was light, Evening for all that time it was dark.
There is no argument from the preſent ſtate of things ſince the Sun was created to the former ſtate of things before the Sun was created; morning is now cauſed one way by the riſing of the Sun, then cauſed another way, by light ſcattered up and down upon the earth.
Queſt. 6. verſe 11, 12.
Whether the World began with the Autumne?
Some have thought that it began in the Reſp. 1 Spring, and that upon two grounds.
1. Becauſe the ſpring is the time of encreaſe, as we fin de by experience in fiſh and fowle.
2. Becauſe Adam was thruſt out of Paradiſe to till the ground, and ſpring-time is apteſt for tillage.
Others, and I conceive more probably, thi…k the world began in the Autumne: for it is ſaid expreſſely, that the earth brought forth …ſſe, and herb yeelding ſeed after his …work… the tree yeelding fruit, whoſe ſeed … ſelf after its kind ſo that as man … a childe, but a perfect man, ſo the trees and plants were created in their perfection; and therefore when the Serpent tempted our firſt parents, which was immediately after their creation, the Tree of knowledge of good and evil had fruit fully ripe on it. The woman ſaw that the tree Gen. 3. 6.was good for food, and that it was pleaſant for the eyes.
Queſt. 7. verſe 14.
Whether from thoſe words, let them be for ſignes, and for ſeaſons, and for dayes, and for years, Aſtrological predictions be warrantable?
Neg. There are two ſorts of predictions Reſp. lawful from the conſideration of the poſition of the heavens.
1. Praedictiones naturales, natural predictions, viz. when by the riſing or ſetting of the heavenly luminaries, by their oppoſition, conjunction, and various aſpects we are able to foretel natural events, viz. the Eclipſe of the Sun and Moone, &c.
2. Praedictiones civiles, civil predictions, viz. when the husbandman, by the courſe of the Sun, Moone, and Stars, is able to ſay when it will be a commodious ſeaſon, for ſowing, ſetting, ingraffing, pruning, &c.
So that we ſay with the Scriptures, that the Stars are for ſignes, viz. for ſignes, and ſeaſons, and dayes, and years: And that they are not only ornamental, but influential: As trees and herbs were created, not only to beautifie the earth, but otherwiſe for the uſe of man and beaſt, to feed them, and to cure them; ſo the Stars were created, not only to beautifie the heavens, but for the uſe and comfort of man. Certainly if God hath given vertue to ſprings, and fountains, ſtones, minerals, plants, every ſpire of graſſe that growes upon the earth, much more to the Stars of heaven. But,
3. Praedictiones Astrologicae, Aſtrological Predictions, when men from the conſideration of the face of the heavens, will take upon them to foretel contingent events, which ſhal befal Kingdoms or Common-wealths, or particular perſons, theſe are unlawful.
1. They are Antiſcriptural: Deut. 18. 14. Eſay 44. 25. Eſay 47. 13. Jer. 10. 1, 2.
2. They are unreaſonable: if there were any certainty in the Aſtrological Art it would appeare in thoſe Predictions that concerne the weather, which is the proper ſubject of the Planets operation: but how falſe, and uncertaine thoſe are, I ſhall leave to any to judge, that will read them without prejudice.
'Tis the obſervation of a learned Author, that the weather may be gueſſed by the heavens when the time is near, and natural cauſes have begun to work. As in the Evening we may gueſſe of the weather the next day, and in the Morning of the weather in the Afternoone: that a cloud will bring a ſhower, and South-winde heat, according to that of our Saviour▪ When a cloud Luke 12. 54, 55.ariſeth out of the Weſt, ſtraightway ye ſay, There cometh a ſhower; and when ye ſee the South-winde blow, ye ſay, There will be heat: but long before to declare theſe things is impoſſible.
To this purpoſe is that of Ambroſe (ſaith he) when raine was deſired of all, and one ſaid the new Moone will bring raine, although we were deſirous of raine, it did me good no raine fell, till it came at the prayers of the Church that it might appear it came not by the influence of the moon, but by the providence of God. A man can no more tell what God will do, by looking upon the Stars, and Heavens, then one can tell the counſels and determinations of a Prince by looking on his Palace.
'Tis ſad to think how apt we are to run into extreams, ſome are ſo bold as to aſcribe the knowledge of future contingencies unto man; ſome ſo diſingenuous, as to deny it to God: have a care of both, the one is Scylla, the other Charybdis; things are contingent to us, which are not ſo to God. In a Syllogiſme, if the major be neceſſary, yet if the minor be contingent, the concluſion is contingent: the firſt cauſe is certaine, the ſecond cauſes fluctuating, and wavering, hence flowes contingencie▪ We uſe to ſay, Omne quod eſt quando eſt neceſſe eſt eſſe; God ſees things in termino, in periodo, hence they are certain to God; we ſee things in motu, in itinere, hence they are contingent to us: thoſe things which are contingent in regard of their own natures, are certaine in regard of Gods fore-knowledge, and in ſubordination to his decree.
Queſt. 8. verſe 14.
Why the Lord made the light, and dayes, and nights, as alſo the earth to yeeld her encreaſe, before the Sun, and Stars were created?
That the Lord might teach us, though Reſp. he commonly makes uſe of means for the preſervation of the creatures, yet he is not tied to means. He hath bound us to them, but he hath not bound himſelf. He hath made the Sun to give us light, yet he is able to give light without the Sun. God with all the creatures that he hath made, is no more then God without any of the creatures that he hath made.
Quest. 9. verſe 24.
It is ſaid, Let the earth bring forth the living creature after his kinde, cattell, and creeping things. Now the queſtion is whether in the beginning every creeping thing was created?
Neg. Augustine was of opinion, that Reſp. creatures that were generated of dead bodies, were not created at firſt: and Valleſius in his book de ſacra Philoſophia, renders the reaſon of it: Fruſtrà fit per plura, quod fieri poteſt per pauciora: God ſaw that theſe would be produced by generation alone, and therefore what need was there of creation?
Queſt. 10. verſe 25.
It is ſaid, God made the beaſts of the earth, the ſixth day, Now the queſtion is, why the beaſts were created with man, rather then with fiſhes or fowles?
The reaſon may be this: man was not Reſp. made to ſwim with fiſhes in the Sea, or to flie with fowles in the aire, but to live, and move with beaſts upon the earth, therefore on the ſame day whereon man was made, the beaſts were made.
Queſt. 11. verſe 25.
Whether thoſe kindes of creatures, which are brought forth by a mixt generation, as the Mule by the mixture of the Aſſe and the Mare, were created?
Neg. Saith the judicious Willet, for Reſp. theſe Reaſons,
1. Becauſe theſe are not diſtinct kindes of creatures from others, but the firſt kinds made in the creation, mixed, and conjoyned together.
2. Becauſe we finde it directly expreſſed, that Anah found the Mules in the Gen. 36. 24Wilderneſſe, as he fed the Aſſes of Zibeon his father; this is ſet down as ſtrange, and therefore they were not created ab initio.
Queſt. 12. verſe 26.
Wherefore God ſaid, Let us make man in our Image? and not, Let there be man, as he ſaid, Let there be a firmament, Let there be light, Let the earth bring forth the living thing?
The Scripture herein ſpeaks foreign, Reſp. after the manner of men: and would commend unto us the excellent workmanſhip of God in the Creation of man: a work farre more choice then the light, & heaven, and all the reſt of the creatures: men of wiſdome, when they are to handle matters of importance, enter into conſultation, and take the greater care in the performance of them.
Quest. 13. verſe 26.
God ſaid, Let them have dominion over the fiſh of the ſea, and the fowles of the aire, and the cattel, but the queſtion is, whether if man had not fallen, one man had had power over another?
Superiority and inferiority, dominion, Reſp. and ſubjection, were not incompatible with the ſtate of Innocencie: the authoritative power that a father hath over his childe, and an husband over his wife, is founded in the light of nature, and therefore not inconſiſtent with our primitive ſtate.
Divines therefore diſtinguiſh betweene natural ſubjection and civil; natural ſubjection ſhould have continued in the ſtate of integrity, but as for civil ſubjection, there had beene no ſuch thing in the world: if man had continued to ſerve God, he needed none to ſerve him; ſervice come in by ſinne, and the encreaſe of it, by the encreaſe of ſinne.
We ſee, when Canaan was ſo vile, as to forget the duty of a ſonne, he is ſet in the loweſt condition of a ſervant. Curſed be Canaan, a ſervant of ſervants ſhall he be unto Gen. 9. 5.his brethren, viz. the loweſt, and moſt abject ſervant. As God of gods the greateſt God, the Lord of lords, the higheſt Lord, ſo ſervant of ſervants, the loweſt, and baſeſt ſervant.
Queſt. 14. verſe 27.
God is ſaid to create man after his owne image, and Paul ſaies that the man is the image and glory of God, but the woman is the 1 Cor. 11. 7.glory of the man: the queſtion is, whether the woman was not made after Gods image, as well as the man?
We may conſider man and woman two Reſp. manner of wayes, either as they were both rational creatures, and ſo without queſtion the woman was made after the image of God as well as the man: but now conſider them as to their ſex, or as to their relations of man and wife, ſo man is her ſuperiour, and in regard of that authority that the man hath over the woman the man is ſaid to be the image of God, and the woman the glory of her husband; and well may ſhe be called the glory of man, for it was a far greater honour for man, to have dominion over one of his own kind, then over all the beaſts.
Quest. 15. verſe 27.
'Tis ſaid, both man and woman were created the ſixth day, male and female created he them, and yet after the ſix days were over, it is ſaid, The Lord cauſed a deep ſleep Gen. 2.21 22.to fall upon Adam, and he ſlept, and of one of his ribs he made a woman?
Theſe Scriptures are eaſily reconciled; In the firſt chapter the Spirit of God tells Reſp. us what God did the ſixth day, viz. he created the man, and woman, male and female; In the ſecond chapter he tels us Gods manner of doing it.
Quest. 16. verſe 28.
'Tis ſaid God bleſſed them, and ſaid, Be fruitful and multiply: and yet our Saviour ſaies, Luke 23. 29. Behold the days are coming when they ſhall ſay, Bleſſed are the barren, &c. and ſo in another place, Woe to them that are with child in thoſe dayes.Mat. 24.19
To have children; to be fruitful, in its ſelf conſidered, is a merciemercy; and to be preferred Reſp. before barrenneſſe, but yet foreign, and in ſome reſpect barrenneſſe is to be preferred before it; As when enemies are approaching, and a place is like to be deſtroyed with the ſword: women with childe are not able to flie and ſhift for themſelves, and therefore Woe to women with childe; in thoſe dayes: And 'tis better to have no children, then to ſee them butchered and maſſacred before our eyes. And this ſhewes the ſingular difference between ſpiritual mercies and temporal: ſpiritual mercies are alwayes deſirable, and never out of ſeaſon.
Queſt. 17. verſe 29.
Whether the eating of fleſh or fiſh was allowed by God to our forefathers before the flood? for after the flood we finde this liberty was given, Every moving thing that liveth ſhall be meat for you: but in this Gen 9.3.chapter, when God ſpeaks of the proviſion made for man, he only ſpeaks of Trees, and Herbs, and Vegetables.
I humbly conceive the Affirmative, enclined Reſp. thereunto by theſe reaſons.
1. God did not forbid them eating of fleſh, & therfore left them to their liberty.
2. What uſe could there be made of fiſh, and many other creatures, if they had not been allowed for meat?
3. They offered up Sacrifices of their cattel, Abel brought of the firstlings of his Gen. 4.4.flock: Now it was a thing received and taken for granted among the Jews, that they might eat of their Sacrifices.
4. They wore the skins of beaſts, and therefore it is likely, they ate alſo the fleſh; Unto Adam alſo, and unto his wife, did the Gen. 3.21.Lord God make coats of skins.
But after the flood God expreſſely permitted the eating of fleſh, and therefore he Object. did not permit it before.
Negativa non probant. By the ſame reaſon Reſp. 1 it would follow, that becauſe the Rainbowe was not mentioned before the flood, the Rainbowe was not before the flood; which we have no cauſe to beleeve, for Poſitâ cauſâ ponitur effectus: Now the Rainbowe is cauſed by the Sun ſhining upon a watery cloud: It is true, it was not the token of Gods Covenant till after the flood, but it was before.
God did not after the flood give man a right to that, which he had not before the flood, but only reinveſted him with thoſe poſſeſſions, and priviledges, which he had been caſt out of, by reaſon of his ſinne.