Genesis 2

Genesis 2:1

THus the heaven] This verse might more fitly have beene made the close of the pecedent Chapter, then the beginning of the present; for it summarily containeth what is particularly set downe in the first Chapter, as also that (all Gods specificall workes finished on the sixth day) he rested on the seventh. The like inconvenient division of Chapters may be observed betwixt 1 Cor. 12. & Chap. 13. where the last vers. of the 12. Chapter might well have beene made the first of the thirteenth and the last verse of Act. 21. the first of Act. 22. Which incongruitie is not to be charged upon the Word of God, which orginally was not so divided into Chapters and verses as now it is, both in the Greek and Hebrew Text, and in the Translations out of them.

all the hoste of them] Psalms 33:6. All the creatures in heaven and on earth, in number, order, power, and service are unto God, and under God that made them, as a great Hoste and Armie of souldiers under a Generall, Isaiah 40:26. & Isaiah 45:12. and of this Hoste the Angels are a chiefe part; as Genesis 32:1-2. Numbers 22:31. Joshua 5:13. 2 Kings 19:35. Matthew 26:53. and the weakest kinde of all his workes (if mustered to warre by his command) will make a puissant Army, and will prevaile against the proudest Tyrant. See Exodus 8. And in such service the inanimate creatures (those which have no life) upon an impression of his power and pleasure will doe the office of valiant warriers. See Judges 5:20.

Genesis 2:2

on the seventh] Not inclusively, or including the seventh day among the number of work dayes; but exclusively, as ending, or having ended all his workes on the sixe dayes, and then beginning his cessation on the seventh; which was not out of wearinesse to worke any more, for he giveth power to the faint, and to them that have no might he increaseth strength, Isaiah 40:29. therefore he neither fainteth, nor is weary, vers. 28. not weary of his owne works, which are all done without difficultie or pains to him, though he be said in a figurative sense to be weary of our workes, Isaiah 1:14. & Isaiah 7:13. & Isaiah 43:24. Jeremiah 15:6. Malachi 2:17. After the Greek Translation of the seventy Interpreters it is on the sixth day for the seventh; but the Originall Text must not be mis-translated, but rightly interpreted: a like expression and meaning is in the book of Esther concerning the Jews slaughter of their enemies, and their resting from slaughter, Esther 9:15-17.

ended his worke] So that that day he wrought not, as before; or the words may be read, he had ended his worke; for the Hebrews have but one pretertense, which comprehends the sense of the preterperfect and preterpluperfect tenses.

rested] He rested from making any more kinds of creatures for all kinds were either actually or vertually made already; but he rested not from concurring in operation for production or making of individuals or singular creatures; nor from creation of the soules of mankind, nor from the orderly governement of the world (already made) by his continuall providence, which never ceaseth, John 5:17. nor did he so stint himselfe by his sixe dayes worke, but that when he pleased he would worke new works of wonder, above or against the ordinary operations of nature.

Genesis 2:3

blessed it] That is, ordained it for a day of thankfull remembrance of his blessing in the abundance and variety of usefull creatures made in the precedent sixe dayes; and for a day of blessing to the soule of man by the spirituall exercises of that day, which well observed bringeth with it a great portion of blessing, not onely in spirituall but in temporall things, Isaiah 58:14. as the profanation of it is the cause of a curse, Nehemiah 13:17-18. Jeremiah 17:24-27.

sanctified it] That is, appointed it to be kept holy by holy meditation of God, and of his works, with reference to him, and holy intercourse with him in performance of all holy duties of devotion to him, in the acts of charitie and mercy to man, which are as sacrifices presented to God, Hebrews 13:16.

it] That is, not onely that seventh day wherein God rested after all his works in sixe days were finished, and which was the first Sabbath of the world, but a seventh day in weekly recourse, according to that which was 2544. yeares after written in the fourth Commandement.

because] This sheweth that the Sabbath is not here mentioned by anticipation, as a thing not in being from the beginning, but destinated to be in time to come for the creation of the world in sixe dayes, and Gods resting the seventh, being the cause of the Sabbaths institution, the observation of it was not to be put off untill the time of the gathering of Manna, Exodus 16. where (after this place) it is first spoken of by Moses for that were to cast the effect 2544. yeares behind the cause, and to begin the memoriall that the world was made (which most concerned the people of the first ages of the world to remember and regard) not untill 888. yeares (or thereabouts) after it was mar’d, for so many yeares after the Flood was the raining of Manna, and the strict charge concerning the keeping of the Sabbath occasioned thereby.

Genesis 2:4

generations] Matthew 1:1.) That is, the story of the generation, originall, or beginning of the heavens and the earth, and of all the creatures contained in them both.

in the day] The day is not here taken (as in the first Chapter and in the beginning of this) for a seventh part of the weeke, but with more latitude for a time in generall wherein a thing is done, or to be done; as vers. 17. & Luke 19:42. 2 Corinthians 6:2. Rth 4:5.

the Lord God] The Name God hath beene mentioned from the beginning of Genesis to this verse thirty three times, or thereabouts; but he is not called Jehovah before now the creation was perfect; yet as if he were not so called now, it is said, ?Exodus 6:3. by my Name Jehovah was I not knowne. See Annot. on that place.

Genesis 2:5

before] The meaning is not that plants and herbes were first made, and then put into the earth, (as man was first made, and then placed in Paradise) but that God made the plants which before were not in the earth, nor could have been but by his fore-going and fore-given power to produce them. See Genesis 1:12.

raine] The fruitfulnesse of the earth came not by the ordinary concourse of second causes, as raine from heaven, nor by humane labour on the ground.

Genesis 2:6

but] Some for But a mist, read, Or a mist: some, nor a mist, continuing the negative of the precedent verse: and so the fruitfulnesse of the earth was by Gods immediate power, without any other meanes naturall, or artificiall, from above, or from below.

But a mist] Which went up, and came downe in a Jew whereby the earth was softned, and disposed to let out the seminall vertue, wherewith God hath endowed it, for putting forth plants, and fruits; and whereby those that were already brought forth were cherished; and if they were not produced and perfected in an instant, (which God might easily doe) they might have a further degree of proceeding to perfection by meanes of this mist.

Genesis 2:7

dust] This meane originall of mans body, though it serve to exalt the Power and Wisdome of the Creator, who out of such indisposed materials could make such a curious worke, yet it serves to humble man in regard of the basenesse of his beginning; and in regard of his now transitory condition, which is like to dust before the winde. Psalms 18:42. not durable as marble, or the rocks against which the winds blowing and waves beating cannot prevaile, Matthew 7:25. See Genesis 3:19. & Chap. 18. vers. 27.

formed] The word Jatsar in Hebrew signifieth the act of a Potter when he formeth somewhat out of clay: See Isaiah 64:8. Jeremiah 18. from the first to the sixth verse, and Romans 9:20-21.

breathed] The Lord animated, or inspired him with a living, and reasonable soule, or spirit, which presently appeared by breath at his nostrils; for the soule of man is not educed, derived, or fetched out of any power in the matter of the body, nor made of any matter at all, as the body is, but as it is a spirit, immateriall, and immortall, so it had its immediate originall from the Father of Spirits, Hebrews 12:9. See Numbers 16:22. & Chap. 27. 16. Job 27:3. Chap. 33. 4. Ecclesiastes 12. . Zechariah 12:1.

breath of life] (Chap. 7. 22. Job 27:3. Isa. . 22. Heb.) breath of lives. For man hath a vegetative life with trees and plants; a sensitive life with beasts; and above them both an intellectuall, or reasonable life with Angels, though theirs be of a more excellent degree then his: there is also a life of grace and of glory to which Adam was created, and his posteritie restored by faith in Christ.

a living soule] That is, a living man, by a Synecdoche of the part (commonly the better part) put for the whole. See Annot. on Genesis 12:5.

Genesis 2:8

a garden] Though the whole earth was pleasant, and fruitfull, and Garden-like, in respect of what it hath been since the fall; yet God was so good and kind to Adam, that he planted him a Paradise, choicely furnished with excellent Plants and fruits, wherein he might live in a condition of dignitie and delight: See Genesis 13:10. Ezekiel 28:13. in which respect it was a figure of Heaven, Luke 23:43. 2 Corinthians 12:4. and into this Paradise he put him, having formed him before in some other place. This Paradise, though mentioned after the seventh day, was made before, viz. the third day as man was the sixth day, though his creation be particularly reported after the seventh day by a figure called Hysterologia, whereby that is set downe after another thing, which in strictnesse of order should be mentioned before it. Or, it may be said, that the matter of the creation, or the materiall parts, or severall kinds of creatures were delivered in the first Chapter, and the maner of some particular works (more eminent then the rest) recorded in the second Chapter, and so there is no inversion of order; or if there were, God is not tied to Logicall rules either for the course of his working, or for the discourse and history of his works.

Eastward] From Canaan and Arabia-petrea, where Moses is though to have beene when he wrote this story; so was Mesopotamia situate (whereof in the next note) See Numbers 23:7. compared with Deuteronomy 23:4. & Genesis 28:2-8. inclusively, compared with Chap. 29. vers. 1.

Eden] The Hebrew word Gheden signifieth pleasure, or delight; whence it is like the Greek word Hedone (which signifieth the same) is derived, & so it may be an appellative, not a propr name, and may be taken for a very pleasant Garden, or Orchard, without any particular designation of place, where i was planted. But it is more congruous to the holy Text (and thereto the best Expositors agree) to take it here for a proper name of a place, as Gen. Chap. 4. 16. 2 Kings 19:12. Isaiah 37:12. Ezekiel 27:23. & Chap. 28. 13. There were two Edens of especiall note, the one a Province in Syria called Celosyria; the other is that Region which first named Eden, was afterwards called Aram-fluviorum, or Aram Naharaim, Psal. 60. tit.

Or, Mesopotamia, Genesis 24:10. In the lower part of this Eden, (as we may probably conceive) was the Orchard or Garden of pleasure here spoken of; probably, I say, for certainly none can tell: nor by reason of the great change of the world both for the earth, and water, the change of Rivers in their course, and names, was it haply knowne in Moses time, except by revelation from God.

Genesis 2:9

tree of life] (Proverbs 3:18. Revelation 2:7. & Chap. 22. 2.) So called, either because it was of use, and had the force and vertue of supporting food, to nourish and cherish mans nature, and of prevening, Physicke to preserve it from diseases and decay; and consequently (if man had not sinned) to prolong his life also to many hundreds of yeares: (but whether Adam were to use it as his dayly diet is uncertain) Or, because it Sacramentally signified, that if a man persisted in obedience to God, he should continue in perfect health and strength in that place, and state, untill thence (without disease or death) he were taken up to the place and state of everlasting life in the Paradise above, as Enoch was, Genesis 5:24. and Eliah, 2 Kings 2:11. and (God who gave it the name foreseeing both mans misery, and his remedy by redemption of Christ,) it might be so called as a Type or figure of him, who brought life and immortality (to those whom sinne had killed) by beliefe in his merits to obtaine Gods mercy; whence he might (as he is) be named the tree of life Revelation 22:2.

in the midst] Not Mathematically, as if it were precisely and punctually in the midst, as in the center of Paradise, (for the tree of knowledge of good and evill was there also) but [in the midst] in the Hebrew phrase is among others, as Exodus 3:20. Deuteronomy 11:3. 1 Samuel 16:13.

tree of knowledg] Not so called in respect of God, as if thereby he should experimentally know somewhat of the disposition of Adam and Eve, which he did not foresee; but from the event in respect of them, who by tasting of it against the revealed will of God, would learne and know by wofull experience a vast difference betwixt the good of obedience, and the evill of disobedience, thereafter as they kept or brake the Commandement given unto them. By this prohibition God witnessed his owne originall right to dispose of his creatures, both for use and for forbearance; and put them to the practice of submission to their maker in indifferent things so farre is God from allowing man to live lawlesse in any state, that he would have him be under law in the state of Innocencie: what Tree this was for kinde, whether a fig-tree (as some thinke (because fig-leaves were so ready to cover their nakednesse, Chap. 3. 7.) which is not like, because a figge is not a fruit so pleasant to the eyes, as that is said to be, vers. 6. or an apple-tree, for which some alledge, Son 8:5. but with little ground of proofe; or whether of this tree, and the former, there were onely one or more of the same kind, we need not enquire, nor can we determine, since the Scripture is silent: the onely fruit we can reape of this Tree, is a lesson of Caution against too much desire of denied, or forbidden knowledge.

Genesis 2:10

out of Eden] The Garden being in the lower part of the Countrey of Eden, a River ranne downe out of Eden to water it.

a river] Revelation 22:1.

foure heads] From the garden the River was branched out into foure streames; the Originall of these foure streames or rivers, here meeting together, and afterward parted, vers. 11. is now not known nor found in any part of the earth: and no marvell, there having been so great mutation of things both by the flood, and since by earth-quakes, which have changed the course of waters, and the names of rivers; and divers of them, as the rivers Alpheus, Arethusa, Ana and se others running a great way under ground, seeme to have 〈◊〉 Originall in severall places; whence if the descriptions o places and rivers in later times agree not with this of Moses, we should not conceive there is any contradiction to the truth of this Story, since as it is most ancient, so it is most infallibly true, though in all points it appeare not so to humane reason, or experimentall observation of the degenerated world. Josephus Antiq. lib. 1. cap. 2. makes these foure heads to bee foure famous rivers. First, Ganges the greatest river in India. Second, Nilus which runneth through Egypt. The third Tigris, a great river in Armenia the greater. Fourth, Euphrates, another renowned river of the same Countrey. But these rivers; especially the three first, are so farre distant, that there can be no such affinitie in their streames, as here is implied; besides if all these foure rivers should be supposed to be in Eden, it would make the portion of land much larger, then either out of Scripture or other Authors, whether Historians or Geographers, can be collected or supposed.

Genesis 2:11

Pison] The maine river being supposed to be Euphrates, the first chanell here noted is Pison, or Pischon, which the Greeks call by the name of a kingly river; this falles into Tigris and gives the name of Pasitigris or Pisotigris to the concurrent streames.

the land of Havilah] So called (as some thinke) from Havilah the sonne of Cush, of the posteritie of Cham, Genesis 10:7. but by observation of History, it is more probable that it was so called of Havilah of the posteritie of Shem, Genesis 10:29. This land of Havilah is thought to be in East India, the Geographers call it Susiana.

Genesis 2:12

gold is good] Yet commonly where there is gold below, there is the barrenest soyle above: the earth therein is no hypocrite with the best side outward: and yet, (as many use the matter) gold how good so ever in it selfe, is not good for them; for where as God hath placed it below their feet, they make it the Idol of their hearts, as Achan did, Joshua 7:21. which they would not doe, if they considered that for the most part those countries which are furnished with gold, are destitute of better provision both temporall and spirituall; and that the people who inhabit the places where it abounds, are slaves to the covetous, and as the Indians to the Spaniards, who are slaves to this yellow Idol, taking gold for their god; a weake and unworthy God, which in time of famine would not be so much set by as a morsell of bread, and a cup of water.

Bdelium] Hebr. Bedolahh; is a cleare gumme sweet to smell to, but bitter in taste, issuing out of a tree in colour blacke, and of the bignesse of an Olive tree, with leaves like an Oake, and fruit resembling the wild figge. Plin. Hist. lib. 12. cap. 9. To the colour of this gumme is Manna likened, Numbers 11:7. and Manna, (though in figure it were like Coriander seed, which is blacke or of a darke colour) was in colour white, Exodus 16:31. wherefore some take the word Bdelium not only for a yellow gumme like Amber, but for a white gumme, like Crystall; yet the best kinde of Bdelium was yellow, as Plinie affirmeth in the place fore-mentioned.

Onyx stone] Of that see Exodus 28:20.

Genesis 2:13

Gihon or Gihhon] The second river or chanell, which is described by the countrey which it watereth; whereof see the next Annot.

Ethiopia] The land of Cush, (so it is in the Hebrew) and that land is a part of Arabia, neere unto Mesopotamia, which fell to the inheritance of Cush the sonne of Cain: this is the Westerne Ethiopia, so called, for distinction from another Ethiopia neere unto Canaan.

Genesis 2:14

Hiddekell] The third river or chanell called (in Plin. hist.) with some conformitie, though with too much deflection from the Originall, Diglito, Plin. lib. 6. cap. 27. for Hidclito, (as some thinke) hath its name from the swiftnesse of the streame.

Euphrates] So called by a Synecdoche of the whole for a part; see the Hebrew name of Euphrates is Perath from Pera which signifieth to fructifie or make fruitfull, because (after the manner of the river Nilus) by overflowing its banks it waters the fields and meadows, Plin. Nat. hist. lib. 5. cap. 26. It is called the great river Euphrates, Deuteronomy 1:7. & Job 1:4. not for that it was the greatest of those that were known to the Jews, but because of its broad spreading, when it overflowed the chanels; wherein it exceeded the river Nilus; the springhead of it is said to be Niphale an hill in Armenia, whence it floweth through the middest of Babylon, and at last runneth into the red Sea.

Genesis 2:15

to dresse it] Notwithstanding the dignitie of Adams excellent condition, the variety and plenty of provision he had without any cost or paines of his owne, he was not to live an idle life, but to exercise his body in the worke of a Gardiner, to prune and dresse the trees, and herbes of the garden; and to keepe it from the breaking in of beasts that were without it, and from the annoyance of those that were within: for it is like, that some beasts were constantly in it; or at least had sometimes admittance to it; for there they were when Adam gave names unto them, vers. 19, 20. and there was the Serpent that tempted Eve, Chap. 3. 1. and the presence of other creatures served both for addition to his delight, and for augmentation to his knowledge, and for exercise of his dutie in honouring his Creator, and of his owne dominion over the creature: for which it may be, the awfulnesse of his presence, but certainly a word or a beck was sufficient. Now though he were to worke in the weeke-dayes, it was not with wearinesse, and sweat (which came upon him as a curse afterward, upon the commission of his sinne, Chap. 3. 19) and yet on the Sabbath (by Gods example, if not by his command) he was to rest from that worke, to give himselfe more intentively to the worship of God, and communion with God, which he could not so well doe, if he did any thing else at the same time.

Genesis 2:16

the Lord commanded] The words next following are a precept in forme, but in effect a permission, or indulgence rather, as is that of the Apostle, 1 Corinthians 10:25. 27. and yet in every intimation of the mind of God, there is a vertuall command for man to be, and to doe according to Gods revealed will therein, whether it be for duty or for libertie; and where he alloweth the use of any thing, there he forbiddeth a superstitious forbearance of it; as Colossians 2:21.

Genesis 2:17

thou shalt not] An Enallage of number, putting the singular number for the plurall; for it appeareth, Chap. 3. vers. 1, 2. that the prohibition was given to Eve as well as to Adam; unlesse we distinguish of the manner of giving, and say, that it was given to Adam immediately, and to Eve mediately by Adam; as Christ is said to baptize, not immediately himselfe, but mediately by his Disciples, John 4:1-2.

in the day that thou eatest thereof, thou shalt surely die] Which seemeth to be contradicted by the deferring of Adams death, and the reprieve of his life untill he was nine hundred and thirty yeares old: (for he lived to that age, and then died, Genesis 5:5.) But the meaning of these words is, as if God had said unto him, So soone as thou takest and tastest of the forbidden fruit, thou shalt surely come down to a condition of mortalitie; thy body shall be subject to be seised on by such diseases and harmes as will deliver thee up to death; and thy soule (stained and wounded by sinne) (when thy body is dead, unlesse my mercy upon thy repentance pardon it) shall perish by a perpetuall separation from the grace and glory of my presence, which is another death much worse then the former. Adam then was not absolutely immortall, and without all possibilitie of dying; for so to be immortall is peculiar to God alone, 1 Timothy 6:16. because he onely is incorruptible, and man corruptible, Romans 1:23. For God is a most pure and simple Essence, and man is compounded many waies. Secondly, Nor was he immortall by any freedome from death, flowing from the principles of his nature, as the Angels are, who are spirituall creatures not consisting of any materiall substance at all; and so the soule of man also is immortall, Matthew 10:28. Thirdly, he was not immortall onely by singular or speciall grace and favour as Enoch, Genesis 5:24. Hebrews 11:5. and Elijah, 2 Kings 2:11.

Fourthly, nor was he immortall as those who are raised from the dead shall be; for they in their bodies, as well as in their soules become immortall by divine ordination, and support, so that they cannot die, having neither need nor use of meats, 1 Corinthians 6:13. though Christ to assure his Disciples of the certaintie of his resurrection did eate, Luke 24:43. as the Angels did, Genesis 18:8. that they might be knowne to have bodies indeed, and not in appearance onely, and might not yet appeare to be others then men as their shape shewed them. Fifthly, but his immortality was a condition safe from sicknesse and death, (if he had not sinned, Romans 5:12.) untill God saw it good to advance him from earth to heaven: so he had a power not to have died, but after the resurrection from the dead, death shall have no more power over the bodies of men, then over their soules; which in that respect, besides others, may be called spirituall bodies, as 1 Corinthians 15:44. this Commination of death was given by God (though not so taken by man) as a caveat against sinne: for as in the state of innocencie, there was use of a law for exercise of obedience, and for a tribute of dutie unto the Creator; so was there cause and use for threats unto the creature, (though in his most holy and excellent condition) to keepe him from sinne: how much more needfull are both in our degenerate state, for restraint of our corruptions, and the repulse of temptations, from which the grace of the Gospel doth not free us; for the members have no priviledge which the head hath not. See Matthew 4:1-10.

Genesis 2:18

It is not good] (Ruth 3:1.) That is, first, not so profitable for increase: secondly, not so comfortable for a mans selfe, Eccles. 4. 9, 10, 11, 12. thirdly, not so conformable to the communitie of living creatures, who as male and female sort together for the increase of their kinde: fourthly, nor so honourable for the Creator, for his service will be more and more solemne by company, then by any one alone; yet in times of persecution it may be better to be single then to be yoaked in marriage, as the Apostle resolveth, 1 Corinthians 8:26. 28. To this purpose see also Jeremiah 16:2.

meet for him] As gracefull in his sight above other creatures, and grateful to him both as a companion in the comforts of life, and as a partner for the propagation and increase of mankind.

Genesis 2:19

fowle of the ayre] See Annot. on Chap. 1. vers. 21.

and brought] By moving them to come and present themselves to Adam, as their Lord to whom they were to be in subjection, Psalms 8:6-8. So they came to Noah to be kept in the Arke, Genesis 7:9. by Gods appointment, Chap. 6. vers. 20.

to see] Not that God was doubtfull what prudence was in Adam, nor how he would make use of it in this particular; but after the manner of men God speaketh here, as Chap. 18. 21. whereby he putteth him to give evidence of his wisdome, in giving the creatures names according to their natures; or otherwise, as in discretion they might most fitly be distinguished.

that was the name] The giving of names to the creatures is an act of authoritie over them, and the acceptation of those names is an acknowledgement of that authoritie. See Genesis 5:2-3. & Chap. 17. 5. 15. Luke 1:63. & Chap. 2. 21.

Genesis 2:21

deepe sleepe] Genesis 15:12. 1 Samuel 26:7.

one of his ribs] Not a bare bone, but a rib with flesh on it, vers. 23. It was not superfluous, nor monstrous, if he had one rib more then ordinary put into his side for such a purpose; and if it were one of the ordinary number, which goeth to the composition of mans body, God might soone make him another by his multiplying power, as Luke 9:13-14. Or he might harden the flesh to the strength of a bone as the gums of such as have lost their teeth are sometimes so hardned, as to be able to chew the hardest meate: and it must needs be easie to him to uphold the strength of Adam, though he wanted the ribbe, who could put such vigour into the haires of Sampson, Judges 16:17.

Genesis 2:22

the rib] Womans originall was not so high as the head, nor so low as the foot, because she was to be neither her husbands Mistresse, nor his Slave, but betwixt both: and it was neere unto the heart, that his authoritie might relish more of loving respect, then of rigorous power; and that her observance of him might be rather heartily then grudgingly performed: her making is mentioned now after the Sabbath though she were formed the sixth day, Genesis 1:27. as well as Adam, because in the first Chapter their creation in the generall was noted with other creatures, but in regard of the excellencie of mankind above them all, God is pleased to make a more particular relation of the manner of their making, first of the man, vers. 7. and here of the woman.

made he] Heb. builded.

woman] 1 Corinthians 11:8.

brought her] God brought the woman to the man as a wife to her husband, and joyned her to him as an helper, and thereby shewed the sanctitie and dignitie of marriage being ordained, and the first marriage made by God himselfe in the best and holiest estate that ever man enjoyed upon earth.

Genesis 2:23

This now is] How knew Adam this, he being in a deepe sleepe while the rib was taken out of his side, vers. 21. of which she was made? It was an absurd, as well as a sinfull compact of the Priests and Elders, that the souldiers should say the Disciples of our Saviour stole him out of the grave while they slept, Matthew 28:12-13. for if they were asleepe how could they tell he was stollen but for Adam, though it be said he was asleepe, untill the rib was taken out, and the flesh closed up; it is not said he was asleepe while the woman was made; or if he were, he might know her originall by him that made her: Some hence inferre that at the resurrection of the dead the knowledge and acquaintance of friends shall be renued; which if it be true, cannot yet be concluded from this example.

woman] Or Mannesse. (as in the Hebrew Ish is man, and Ishah woman) that is, so neere of kinne to man being bone of his bone, and flesh of his flesh, that he cannot contemne her; but he must dishonour himselfe.

Genesis 2:24

leave] Psalms 45:10. Whether these words be the words of God, or of Adam, or of Moses is somewhat doubtfull; but it seemes most probable that they are the words of Moses applying the duty of cohabitation, and bond of union betwixt man and wife, as fit to be preferred before the cohabitation and union of parents and children, whether the parents be kind or unkind unto them, as Genesis 31:14. though the duties of these relations (so farre as they may consist with the necessitie of matrimoniall interests) must not be omitted, nor slightly performed.

one flesh] (Matthew 19:5. Mark 10:8. 1 Corinthians 6:16. Ephesians 5:31. Matthew 14:15.) The man is to be as chary of his wives body, as if it were his owne, Ephesians 5:28-29. and the woman of his, as if it were her owne; and both, so peculiarly and properly their yokefellowes, as not to account their owne bodies at their own disposall, 1 Corinthians 7:4. and in the production and procreation of children they be so one flesh that it cannot be distinguished in the children, which part is the mans and which the womans; and consequently in sundry respects they are as one person.

Genesis 2:25

not ashamed] Shamefastnesse is not properly a vertue, but a perturbation of the mind arising out of the apprehension of an ignominiou: or disgracefull evill, Arist. Eth. 50: 4. 100: 9. and out of feare of a just reprehension for it; Gell. Noct. Attic. 50: 19. 100: 16. yet they are commonly most vitious who are least apt to blush, or to be ashamed of what is said or done amisse, as we may observe by the aggravation of sinne set downe by the Prophet Jeremiah, Chap. 6. 15. & 8. 12. Before sinne all things were honest and comely, so that there was no cause of shame to Adam or Eve either before God, or betwixt themselves; their bodies as Gods handy work were perfect and glorious pieces, to which before their fall, the bravest apparell would have been as a cloud spread over the Sunne; or as a black maske over a beautifull face; but having sinned they felt an inward guilt which made them ashamed; and yet when sinne is utterly abolished the primitive naked beauty and boldnesse will be restored, and be glorious againe in all those who by the second Adam have redemption and deliverance from all the evill that came upon them by the first Adam. See 1 Corinthians 15:43.