Ver. 1. IN the beginning , ] Of the Creation which God created , Mark 13. 19. and so in the beginning of the world then not eternal , nor the matter of it , but God only eternal . And this beginning most probably was at the Autumnal , Equinoctial , or Spring , and that for the Ecclesiastical accompt only ▪ upon , and because of Gods m●raculous bringing them out of Egypt at that season of the year , from whence Gods people constantly began their year , till the change made to the vernal Equinoctial .

God ] Elohim in the plural number , intimating a plurality , not of Gods , Exod. 12. 2. 23. 11 , 16. 34. 22. Lev. 25. 9 , 10. Deut. 16. 13 , &c. but therefore of persons in the Deity . The word Creators , Eccles. 12. 1. hath a singular number , viz. El. Gen. 14. 8. and Eloah , Job . 12. 4. And it signifies Strong , Almighties , powers . Sometimes it is used , but improperly , to signifie false gods , Exod. 20. 3. Angels , and Magistrates among men , Ps. 8. 5. 82. 1 , 6.

created ] Bara . This word is proper to God , and a word in the singular number : importing the singular unity of the Deity . And that God had no Assistants , Co-adjutors , or subordinate Agents and Instruments in the work of Creation . But the Angels themselves are his Creatures , Col. 1. 16. A God , and He the Creator of the World ; are acknowledged in a manner by all Heathen Writers , if not by all men .

the heaven ] Or heavens , and the earth , ] Heaven and Earth here may be taken as a summary proposition of the whole Creation ; as , ch. 2. 1. and , Exod 20 , 11. And the rather considering the Hebrew Articles here used , ETH , and HA , as pointing to these now in being . And yet as probably and more , of the common Chaos , and Masse , and Stock of both , as seeming to be included within the work of the first day : and so it will seem to have the best coherence , with the words next following , and the story ensuing of the Creation of the Heavens and Earth , the second and third day .

light day ] Strictly and usually so taken ; otherwise called an Artificiall day , consisting of about twelve houres , John 119 As the natural day consists of 24. houres . Both there are mentioned , ch. 7. 12 , 17.

V. 5. And the evening , &c. ] The Evening , which is the beginning of the Night ; and the Morning , which is the beginning of the Day , are called the first day ; largely taken , the Day natural of 24 houres . And here observe , that as Darknesse was before Light , v 2 , 3. so the Evening and Night is made , and reckoned the beginning , and first part of the natural day , or large day of 24. houres . And accordingly the large Day is called an Evening Morning , Dan. 8. 14 , 26. And by Paul , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Night-Day , 2 Cor. 11. 25. And as Moses doth here , so God commanded it , and the Jewes observed it , to reckon the beginning of their large Day at the Evening , Lev. 23. 32. From evening to evening you shall celebrate your Sabbath . And so for eating unleavened bread at the Passeover . Exod. 12 18 , In the first moneth , on the fourteenth day of the moneth at even , ye shall eat unleavened bread untill the twenty one day of the moneth at even . And ye we finde in the dayes of our Saviour , the reckoning altered , that they began their natural and large Day in the Morning , as appeares in the Evangelists , recording the History of our Saviours Resurrection , Mat. 28. 1. Mar. 16. 1 , 2 , 9. & ch. 15. 42. Luke 24. 1 Joh. 20. 1 , 19. Which alteration might haply be occasioned by the accompt of the Romans , and complyance with them , who then had the sovereignty and dominion over them .

Now these two things well observed , may haply serve to assoyle a doubt , and clear a difficulty . The case is this ; Our Saviour did eat the Passeover twenty foure houres before the Jewes did eat it . And this is clear out of the Gospels , Matth. 26. 17 , 18 , 19 , 20 , 47. Mark 15. 42. Luke 23. 54. Joh 18. 28. and 9. 14 , 31 , 42. That our Saviour did not anticipate the day by reason of his future Passion ; But kept the right day appointed in the Law , we are not to doubt of it ; Considering the strictnesse of the Command for the day , Exod. 13. 10. And Christs coming to fulfil all righteousnesse , to keep the Law both Moral and Levitical . And that he did so in this point and particular , appears also , Matth. 26. 17. Marke 14. 12. Neither do those words in Joh. 13. 1 , 2. disagree from it ; The words there mentioned , before the feast of the Passeover , appearing to be understood of two dayes before the Passeover , Mat 26. 2. And being spoken on the Mount of Olives , Mat. 24. 3. And the Supper there mentioned , being to be understood of the Supper in the night of the Passeover , which was kept in Jerusalem , Mat. 26. 17. And those loavs of bread in the Gospel , Matth. 16. 9 , 10. could make and multiply the waters of the Deluge , to rise to such an height ; and that as little by miracle , as the other way must needs imply .

Now the right day was the fourteenth day of the first moneth , Abib , or Nisan , in the evening , or betweene the two evenings , Exod. 12. 6. i. e. betweene the two extremities of the evening-tide , whereof the former belonged to the end of the declining day the ending , which was the thirteenth day , ( not the fourteenth , as in the late learned and large Annotations on Matth. 26. 17 ) the latter belonged to the beginning of the night , when the day following is said to begin , Gen. 1. 5. which was the fourteenth day , at the beginning and evening whereof the Passeover was to be eaten , as appears , verse 18.

Now how it came to passe , that the Jews kept the wrong day , and why so , is the question and difficulty remaining . Some speak of a Jewish Tradition ; That after the returne from the Babylenian captivity , They ordered and altered the time so , as the day of eating the Passeover might not fall on the Munday , Wednesday , or Friday ; but then they put it off to the day following . The truth of this Tradition I am ignorant of : much more , of any reason why they should dare to have such a Tradition and Order . But finding in the Gospels , The Accompt for the Beginning of the natural & large day of twenty four hours altered from the Evening to the Morning , as was formerly observed ; I rather conceive that both our Saviour , and the Jewes may be said to eat the Passeover on the same day , viz. both on the Friday , and at the evening too ; so it be understood according to their own several mindes and meanings , reckonings and accountings : Our Saviour rightly beginning and ending the day , from evening to evening , and the Jews erroneously , from morning to morning . The issue so , wil be this ; That on the thirteenth day , consisting of twelve hours , from morning to evening , called an artificial day , the Disciples prepared the Passeover for our Saviour ; which is therefore called the first day of the feast of unleavened bread , Matth. 26. 17 , 18 , 19. And when the ●ven was come , which was the true Beginning of the fourteenth day , Jesus sate down with the twelve to eate the Passeover , Matth. 26. 20. according to the Law ; The Morning after , and so on till the Evening , making an artificial day , which indeed was the true later part of the fourteenth natural day , our Saviour was examined , condemned , and at last suffered . And that time is called the Jewes Preparation , Luke 23. 54. John 19 31 , 42. the Preparation of their Passeover , John 19. 14. the Preparation before the Sabbath , Marke 15. 42. And the Evening following , which was the later part of their fourteenth day in their account , they did eat their Passeover . And the day following , which was the Sabbath , is called the day after the Preparation , Matth. 27. 62. And whereas , to countenance that pretended Jewish Tradition , for putting off the eating of the Paschal Lamb from the Friday , to the Saturday , which was their Sabbath-day , those words of John are alledged , for that Sabbath was an high day , John 19. 31. I answer , That it is called an high day , because it was the Sabbath that fell within the compasse of that high and solemne Feast . But all this I propound and submit to the judgement of the learned .

And again , This Observation of the true Beginning of the day at the Evening ; Together with the Alteration of it from the Evening to the Morning in the dayes of our Saviour , may help to quiet that controversie which of late , hath troubled too many , about the Beginning and Ending of the Christian Sabbath , or Lords day rather . For , if we will begin it as the Jewes began their Sabbath , by Gods own appointment ; and as the Beginning of the natural day of twenty four hours was reckoned from the Creation , Then sure we must begin it at the Evening . But if we will begin it , according to that alledged Alteration we finde in our Saviours time , Then we must Begin it in the Morning , which later is favoured the more by our Saviours Resurrection very early in the morning , Matth. 28. 1 , 6. Marke 16. 2 , 6. Luke 24. 1 , 6. John 20. 1. To the memory and honour of whose Resurrection as the day of Rest was changed , so it accords well , and suitably seems to require the same change for the beginning of that day ; agreeing therin with the aforesaid Alteration . However , the Point Material is , That it must comprehend twenty four hours .

V. 6. Firmament ] By Firmament here generaly by all is understood whatsoever is to be seene in that vast space above the earth , from the surface of it , to the uppermost visible Orbs : As conceiving , and that justly , That the Aire , or lowest region of it , betwixt the Earth and the Clouds , were alone too smal a thing for the whole work of the second day . In the midst of the waters , and let it divide the waters from the waters : the waters which are under the firmament , from the waters which are above the firmament ; ] Divers ancient and learned Fathers have conceived hereupon , and upon the words of the Psalme 148. 4. That a great , or the greatest part of those waters that covered the face of the 〈◊〉 , verse 2. were lifted up and spread as an Orbe of waters above , and about the highest part of the starry heavens , and so there remaine . And from those windowes of heaven opened some would fetch the greatest part of those waters in the Deluge , that covered all the high hills that were under the whole heaven fifteene cubits upwards . Yet all this seemes too weak a foundation whereon to build that Orbe of supercelestial waters . For plaine it is , that the lowest region of the aire is called heaven , and the firmament of heaven , even that wherein the winds , clouds , and fowles do flie , verse 20. Jer. 51. 16. Dan. 7. 2 , 13. And indeed as every part of the water is truly called water , so every part of the heaven , and firmament may be , and is called heaven , as well as the whole , or the highest parts of it the starry heaven , and the third heaven , chap 1. verse 14 , 15 , 16 , 17. Gen. 22. 17. 2. Cor. 12. 2. And if such a division were meant , as they pretend to , where then would be the division betweene the waters of the seas , and the watery clouds ; without which division , and the use of it , the earth could not bring forth sustenance for Man , or Beast ? And as for the windowes of heaven , they are understood of the region of the aire , as Psal. 78. 23. Mal. 3. 10. And the same God who rained down fire and brimstone on Sod●m , and made or multiplyed the widowes oyle , 2 , Kings 4. 2.

V. 8. the firmament heaven ] All above us so called . And the Angels this day most likely were created : considering the words of the Lord , Job 38. 4 , 5 , 6 , 7. that all the sonnes of God shouted for joy , when he laid the foundations of the earth . Though Moses mentions not their creation , as puposely intending to relate only the creation of things corporal and visible ; and that haply a having regard therein to the rudiments and weaknesse of that Infant-Church of the Jewes , to whom immediately he wrote this History .

second day ] Without that approbation , And God saw that it was good , which yet is doubled , on the third day : ( haply because the separation of the waters begun this day , was not perfected till the third day ) And it is once repeated on each of the other four dayes with the addition of very good , in the end of all .

V. 20. and fowle ] Out of the waters , and the ground also , chap. 2. 19

V. 26. Let us ] Intimates a Plurality of Persons in the Unity of the Divine Essence . And so pluraly , chap. 3. 22. 11. 7. Esay 6. 8.

V. 27. created he them ] Both this day , chap. 5. 2. though the maner of her creation , be more fully related , chap. 2. v. 18 , to 23.

V. 29. to you it shall be for meat ] Living things are not here mentioned for meat ▪ till after the flood , anno mundi , 1657. and no more are corne , bread , drink , and other things named , which yet no doubt were in use before the flood , Cain being a tiller of the ground ; And ●el being a keeper of sheep , was not likely to leave their flesh to be devoured of wilde beasts , or to rot , either above , or under ground : And mans body being in a dying condition since the Fall , stood in more need of nourishing meats , then whiles he abode in Innocencie . Neither were the herbs , trees , ground after the Curse , of that vertue and vigour for his nourishment and sustenance , as formely . It is nothing likely then that man should want so needful a nourishment as flesh or fish for so long a time , so many ages of the world ; because they were not haply so necessary for him in the time of Innocency ; or not expressed by name for food at the time of his Creation . But after the Fall , being killed for cloathing ; and offered in sacrifices to God , even by Abel himself ; It is not to be imagined but that they did eate of the flesh of them , as in sacrifices was ever usual . And therefore also , for those ends and uses the distinction of them , into cleane and uncleane , was made , even before the flood ; And seven of the Cleane reserved , for sacrifice , and food , whereas two sufficed , as in the Uncleane , for preservation of Seed , Gen. 7. 2. And the words of our Saviour noting the old world for their eating and drinking before the flood came on , Matth. 24. 38. implies rather an abuse in the excesse , then an abstinence from the use of flesh and other delicacies .

V. 30. Every green herb for meat ] But after the Fall of man , beasts , and birds of prey , and fishes eate and devour one another .

Ver. 3. BEcause that in it ] This being alledged as the Reason of the Sabbath , Exod. 20. 11. 31. 17. shews it to be here instituted before the Fall And then no doubt but Gods people had more need or the same Ordinance and Help in Religion ever since the Fall . And the Rulers Narrative to Moses speech or question Exod. 16. 22 , 23. seems to me to imply the keeping of the Sabbath by the Jewes before the giving of Manna in the Wildernesse , Exod. 16. 5. not appearing to be made known to the people till after the Rulers relation of sin ; And Gods direction to Moses ▪ And apparently it was kept before the giving of the Law on Mount Sinai .

V. 4. the Lord God ] Here first the word Jehova is used . And after often in this Chapter , Gen. 15. 7. 22. 14. 26. 24. 27. 20. 28. 13. and in many places more . And therefore , Exod. 6. 3. But by my Name Jehova was I not known to them , is spoken comparatively ; not known so fully , in making good my promises by answerable effects , as now I will be , in my bringing of them out of Egypt , notwithstanding all Pharaohs obstinacie .

V. 7. breathed ] To shew that mans spirit is not of the earth . as his body ; but of nothing by the insufflation of God : and so differing from the spirit of beasts , Job 33. 4. Eccles 3. 21. It hath i●s immediate original from the Father of spirits , who did by creating infuse it , or by infusion create it .

V. 8. planted ] On the third day , chap. 1 11 , 12.

Eastward ] From Moses , in the wildernesse , where he wrote this History .

in Eden ] A part of Mesopotamia .

V. 9. tree of life ] Because naturaly much ; but sacramentaly more , it conduced thereunto .

tree of knowledge ] From the event , in respect of our first parents .

V. 10. went out of Eden ] Flowing into it from above .

V. 11. Pison ] A part of Tygris , Pa●itygris , or Pisotygris .

Havilah ] From Havilah the sonne of Cush , Gen 10. 7. 25. 18 1 Sam. 15. 7.

V. 13. Gihon ] The lower part of Euphrates .

Ethiopia ] Cush , i. e. the Westerne Ethiopia , adjacent to the Desert Arabia .

V. 14. Hiddekel ] The upper part of Tygris .

Euphrates ] Called the river , the great river , Deut. 1. 7. 11 24. Rev. 9. 14.

V. 17. Thou shalt not eate of it ] The thing in it selfe indifferent ; but made unlawful to him by Gods command ; both she● the Lords absolute dominion over him ; and his sin to be the greater and more notorious , if he disobeyed it .

surely die ] Be subject to mortality , misery ; death , and to him which hath the power of death that is the Devil , Heb. 2. 14. A man sentenced to death we count him a dead man , dead in Law , though he and his execution be reprieved for a time . If he had not sinned , he had continued in a safe and blessed condition , free from death , and all maner of evil .

V. 19. and brought them unto Adam ] Gen. 7. v. 8. 9.

V. 20. And Adam gave names ] Not that the names must needs be given according to their natures ,

V. 21. ribs ] With the flesh , v 23. The want of which rib , God could , and easily did sufficiently supply , by closing up the flesh instead thereof .

V. 22. made he a woman ] 1 Cor. 11. 8.

brought her to the man ] As to her husband . Thus the married estate honourable in the state of Innocency , Matth 19. 4 , 5 , 6.

V. 23. This is now bone &c. ] He knew it partly of himself ; but more by divine revelation .

V. 24. Therefore shall a man leave , &c. ] These seeme to be rather the words of God , Matth. 19. 4. 5. then of Adam or of Moses . And are spoken both simply , Gen. 24. 58 , 59. and comparatively ; rather leave the duty of children to parents , then of husband to wife , when any such case of necessity shall fall out .

And they ] Explained by twaine , Matth. 19. 5 , 6. by two , 1 Cor. 6. 16. Against Polygamy ; and unlawful divorces ; and carnal copulation out of marriage .

V. 25. both naked &c. ] That shameful through sin since the Fall , Rom. 6. 21. which was not so before : not shall be after the Resurrection , 1 Cor. 15. 43.

●●rs . 1. SErpent ] Divers sorts are of them Some specious , and beautiful to the eye .

subtil ] Prudent , Matth. 10. 16. crafty , 2. Cor. 11. 3. and so the fitter instrument for Satan .

he said ] Many Angels fell , Mar. 5. 9 , 12. 2 4. Pet. 2. Jude v. 6. having one for Principal , Matth. 25. 41. And they fell from the beginning , 1 John 3. 8. Now they are called Devils or Daemons , of their knowledge and cunning still remaining . One of them , if not the Principal , opened here the Serpents mouth , and caused it to speak with mans voice , 2 Cor. 11. 3. as the Lord did with Bala●ms Asse . And the Devil did this speedily after mans creation : Whence he is called a Murtherer from the beginning , Joh. 8. 44. and that old Serpent , which deceiveth the whole world , Rev. 12. 9.

yea , hath God ] This would be an abrupt beginning . But it seemes to presuppose a Precedent parley in a more cunning and winning way .

V. 2. And the woman said ] She wonders not at the Serpents speaking : and speaking so , or it may be , she did at the first , for a while at least ; though it be not here expressed : yet haply conceiving that her knowledge in some things was to increase by experience , as our blessed Saviour did , Luke 2. 52. He came to finde fruit on the fig-tree , when the time of figs was not yet , Mar. 11. 13. And she being not apt , b● able to suspect any evil or sinne , as not knowing the fall of the Angels ; or any evil to be in the world , she might the rather entertaine this conference .

V. 3. Neither shall ye touchit , lest ye die ] These words may be uttered with a good intention , and receive a good interpretation , in answer to the Serpents question : she hereby heightening Prohibition to the utmost , to put the greater ●ie upon her obediente ; and averring , and ascertaining the danger and death , which otherwise would ensue ; as , Matth. 15. 32. compared with , Marke 8. 3.

V. 4. ye shall not surely die ] Thus the Devil is a liar , and the father of it , John 8. 44.

V. 5. as Gods ] Satan might be pretend to meane it of the Angels . But the woman conceived it of the true God , in plurality of persons , as appears , v. 22.

Knowing ] Satan abuseth the name of the tree● to a wrong sense : pretending all good , but intending all wofull knowledge of sinne and misery by it , experimentally .

V. 6. And when the woman saw , &c. ] Here was the lust of the flesh , the lust of the eyes , and the pride of life , 1 John 2. 16. And thus through his eating , by one man sinne and death entered into the world : In Adam all his posterity sinned , being then in his ●oines , Rom. 5. 12 , 19. And in Adam all die , 1 Cor ▪ 15. 22. Rom ▪ 5. 15 , 16 , 17 , 18.

and he did eate ] Yet it is said Adam was not deceived , but the woman being deceived , was in the transgression , ● Tim. 2. 14. She first and deepest in the transgression ; and she , not the Devil immediately , the meanes to induce her husband to sinne , she giving the forbidden fruit to him ; with words to perswade him , v. 17. though she did not purposely deceive him , as the Devil did purposely deceive hee .

V. 7. And the eyes of them both ] Small distance then betweene the time of both their eating .

naked ] In body before , without shame , while without sin , chap. 2. 25. But now experimentally they know that they were naked , both in body and soule ; with shame ; as , Exod. 32. 25. through guilt of sinne , and sting of conscience .

they sewed ] A silly shift . And therefore notwithstanding this , they seek to hide themselves , v. 8. But for their souls , they did not , nor indeed could make any shift at all .

aprons ] To cover especially those parts , of all most uncomely now , which serve for generation ; By which sinne hath its derivation to all mankinde .

V. 8. voice of the Lord God walking ] Either in an humane shape , or otherwise without that , making this voice , and noise by his Almighty power .

in the coole of the day ] Coole winde , at evening tyde ; which brought the voice and noise to their hearing .

hid themselves ] With as much folly as faultinesse : through the horror and amazednesse wherewith they were stricken at Gods approach .

V. 10. I heard ] He toucheth not , but dissembleth the true and maine cause .

V. 11. hast thou eat●n , & c ? ] q. ● I appeale to thy conscience , whether this be not the true cause of thy fear , and present shame at thy nakednesse now .

V. 13. What is this , & c ? ] How heynous an offence ? as , chap ▪ 44. 15.

V. 14. unto the Serpent ] Curseth him , as the Devils instrument . Such is Gods hatred of sinne , punishing the bare instruments of it : as in Exod , 32. 20. Levit 20. 15 , 16. as a father breaks the sword wherewith his childe was shine . Yet this curse upon the Serpent is so expressed , as fitly in a Mystical sense , relates to , and includes the curse inflicted on the Devil , the chief agent and author .

upon thy belly ] This going on his belly , and feeding on dust , was not the natural gate and food of the Serpent before . For he is numbered among the beasts , chap. 3. 1. distinguished from creeping things , chap. 1. 25. And the greene herbs was given him for meate , chap. 1. 30. But now he is adjudged to go on his belly and breast ; and that with more paine and difficulty , then other creeping things : As to Adams labours , and Eves conception , and sujection to her husband , paine and ●orrow were added for their sinne . And for meat , he must lick the dust , Mi●●h 7. 17. Esay 65. 22. Whence they are called Serpents of the dust , Deut. 32. 24. The Sovereignty of Gods power and authority over all his creatures doth clear the justnesse of his proceeding and doome here against all Serpents .