Genesis 3

Genesis 3:1

SErpent] There is a great difference of Serpents noted in naturall history, Plin. Hist. 50: 8. 100: 14. for some are very little, some exceeding great; some (according to the signification of the Latine word) creepe, and some flye: the flying Serpents are called Dragons; and the Devil having the malignitie of both, is called both a Serpent and a Dragon, Revelation 12:9. & Revelation 20:2. and some are in the mixture of colours very specious and delightfull to the eye; and such a Serpent it is like the Devil used when he tempted Eve to transgresse Gods prohibition of the fruit of the Tree of knowledge of good and evill.

subtil] (Genesis 49:17.) The word Nahhash, here used, in the Originall importeth a searching, observing, and knowing by experience, Genesis 30:27. in which kinde of knowledge (so farre as the sensible creature was capable) the Serpent excelled others, that were not endowed with reason, as man is: this subtiltie is noted by our Saviour, Matthew 10:16. and by the Apostle, 2 Corinthians 11:3. whereto naturall Historians give witnesse, as Plin. Hist. 50: 8. 100: 27. By this creature the Devil tempted, and deceived Eve, as by an Asse an Angel reproved Balaam, Numbers 22:28. 2 Peter 2:16. For he was a murderer from the beginning, John 8:44. and he began his murder by subtill deceiving, thereby bringing Adam and Eve under the doome of death, Genesis 2:17. And as a murderer desirous to wound deeply, that he may strike deadly, will look that his weapon be sharpe; so the Devil chooseth the sharpest and subtilest wits for his instruments of mischiefe, that having seduced them, he may by them prevaile the more for seducement of others.

and he said unto the woman] In beginning with the woman he shewed hs subtiltie, for by her he had a double advantage, the one was, in that she was of the weaker sexe, and so the easier to be overcome; the other, in that she was alone, for where two are there is helpe, Ecclesiastes 4:10. yet Eve had beene better alone then with the Serpent, and Adam better alone, then with tempting Eve; it is not company simply, but good company which is good for man or woman. Some inquire how it came to passe she was not with her husband; it might be that walking in the Garden, and gazing on the variety of plants, and fruits, and flowers, her eye and fanci settled upon some pleasing object, which Adam passing by with lesse liking, or looking on, got so farre before her, as left her behinde, whereby she was overtaken by the Serpent.

Yea, hath God] If this were the beginning of his speech to the woman it was very abrupt; and so might the more astonish her; especially putting her so strange a question on the sudden: but some think the words presuppose a precedent parley, wherein he made his entrance into the matter in a more rhetoricall manner; and there is no doubt but he used all his art, both in the proposall and pursuit of his plot; and his aime was in this interrogation to weaken the authoritie of Gods Word, and to wrest the sword of the Spirit out of her hand, or to blunt the edge of it; which, if it had been held, and weilded as it should have beene, would have put Satan to flight, as he was by the same weapon by our Saviour, Matthew 4:10.

Genesis 3:2

And the woman] The knowledge of Eve was very great the first day of her being, much more of Adam, which appeareth by his giving of meet names unto the creatures, Chap. 2. 19, 20. yet in some things it was to increase by experience; and it may be this was one thing wherein Eve was ignorāt, viz. whether the Serpent could naturally speake or no: for she confesseth she was beguiled by the Serpent, vers. 13. which might be by making her beleeve that speech was naturall to that Creature; or if not, that it was no evill spirit that spake by him; (for it is not like she knew any thing yet of the fall of Angels, though what good thing it was that made use of him she could not tell) otherwise it would have astonished her (and it may be it did so at the first, for a while at least) to heare such discourse from such a creature; against which she should have done as the Psalmist saith of the deafe Adder, which is, that he stoppeth his eare, and will not hearken to the voyce of the charmer charme he never so wisely, Psalms 58:4. or if she would give him the hearing, she should have made him none answer, at least have given no consent before she had consulted with Adam and if they both had beene of one minde, she should against both have pleaded the prohibition of God, and grounding her selfe on that, should have resolutely persisted in refusall of the motion which was subtilly first made unto her, 2 Corinthians 11:3. as being more weake to resist the temptation then Adam was, and yet strong enough to blow the sparkes which were kindled in her heart to enflame his affections to the same offence. It is not safe for any man, much lesse for any of the weaker sexe to lend an eare to a seducing tongue.

Genesis 3:3

touch it] This seemes to be an addition to the Divine prohibition, for onely eating of it is forbidden, Chap. 2. vers. 17. as lest ye die in this third verse, a diminution from the word of God; for the commination was peremptory, beyond peradventure, thou shalt surely die, Chap. 2. vers. 17. This adding to, and taking from the word of God is that sinne which is doomed to a fearefull curse, Revelation 22:18-19. Some thinke she made this addition with a good intention; and if that were good, the addition for all that was naught: it is not lawfull to doe evill that good may come thereof, Romans 3:8.

Genesis 3:4

not surely die] Heb. not dying die. That is, certainly ye shall not die; or ye shall not die at all. The woman diminished the Divine Commination making that danger doubtfull, vers. 3. which God denounced in words of certainty and assurance, Chap. 2. vers. 17. the Devil wholly denied it, and was as confident in his slighting the sentence of death, as God was serious and severe in threatning it before; setting Eve free from feare, that she might be free to sinne.

Genesis 3:5

For God] As if God had put this prohibition upon them out of envie, (his owne proper sinne) or feare lest by eating thereof man should become as wise as himselfe; (so abusing the name of the Tree of Knowledge, for he would make the woman beleeve it would give intelligence of all things) he makes the Tree much better then it was, or could be, that God might be thought as bad, and they might become as miserable as himselfe by ambitious affectation of a Deitie, which was not possible to be obtained any way; or if it could be at all, it was most improbable it should be that way.

as gods] (Not as Angels, as the Chald. Paraph. hath it). We have a Trinitie of Persons in one Godhead (as before hath beene noted) but no pluralitie of Gods, till the Devil taught it: and here is his first broaching of that Idolatrous Doctrine, which since this time hath multiplied to an innumerable rabble of false gods; for in China there are no fewer then an hundred thousand Idols.

Genesis 3:6

saw] Her curious gazing on this goodly fruit made her liquorish to taste of it; her pride, upon her hope to be a goddesse, incited her to a present satisfaction of her desires; wherein concurred the three grand causes of sinne mentioned by Saint John, 1 John 2:16. her eares before were as open doores to let in lying detraction against God; now her eyes are as glasse-windowes to conveigh the species of a lovely object to the concupiscence of the palate: sinne is a speedy graduate, quickly passing from one sense to another, from one facultie to another; and the Devil drives it on like Jhu with a furious pace, 2 Kings 9:20. It were well we had shuts for all our senses as we have to our eyes, and that we would make a covenant with them against inticing objects, as Job did, Job 31:1. and that we would keepe aloofe from the occasions of sinne, wherein Satan sets his baite: It is not safe to be at his messe, though our spoone be never so long.

Genesis 3:7

the eyes of] The Devil promised the opening of their eyes, as an addition of Divine knowledge, which yet they had not, vers. 5. but yet he spake ambiguously, and deceitfully, meaning to make them know by experience both sinne and misery, of both which their state of innocencie was happily ignorant: and whereas God saith, vers. 22. Behold, the man is become as one of us, it is no attestation to Satans promise, but an ironincall derision of mans miserable condition for his ambitious presumption.

of them both] What distance there was betwixt Eves eating and Adams, or whether Adam came in while Eve was tasting, is uncertaine: it appears that untill he had eaten, she was not apprehensive either of her sin, or of her shame, and sorrow that belonged to it; haply because her sinne was not compleat, untill (by seducing her husband to societie in it) it had begotten, or brought forth another in its owne image or likenesse.

were opened] The opening of the eyes in Scripture signifieth eithe first a cure or recovery of blindnesse, as John 9:10. 2 Kings 6:20. Or secondly, the discovery of an object not yet discerned, as Luke 24:31. Genesis 21:19. Numbers 22:31. Or thirdly, an intentive looking on, marking, or minding, of a thing; and so it is applied sometimes to God, Daniel 9:18. The opening here spoken of was different from all these; for here was not onely a new act of discerning, but a new object to be discerned, which before had no being: they were naked before, and they knew that they were so, yet untill they had sinned, they apprehended no corruption in their natures, no sense of concupiscence, no rebellion in their flesh against the Law of their minde, no indecorum or uncomelinesse in any of the parts, though naked; which now on the sudden, upon commission of sinne had both existence, and appearance.

knew that] (Revelation 3:17.) They now apprehended their nakednesse with the guilt of sinne as a ground of shame; and knew also by wofull experience, that Gods words were true, and the tempters false.

sewed] That is, fastned tem together with thornes, or stalkes of flowers, or fruits, for there was no artificiall sewing, nor instruments to sew withall at that time.

fig-leaves] Which were broad, and haply nigh at hand to such poore shifts they betooke themselves to cover their shame, when they should have confessed and craved pardon for their sinne, Job 31:33. but we read not a word either of confession of a fault, or deprecation of punishment; yet before God left them it is like he brought them to both; and hereupon to comfort them he made the gracious promise, vers. 15.

aprons] Some Translations say breeches; aprons are now most used by women, and breeches by men; but the originall signifieth properly neither the one nor the other, but things to gird or bind about.

Genesis 3:8

voyce] Walking and locall motion, and voyce here ascribed to God, and heard by Adam and Eve, have occasioned some to conceive, that our Saviour at this time appeared to them in an humane forme; which may be so, though there be no proofe in Scripture that it was so: and both speech and motion might be heard without any such corporall or personall apparition unto them; for God could easily forme articulate words in the aire, and make a sound as if some body walked neere unto them.

coole of the day] Heb. winde of the day. That is, toward the evening, when the aire useth to move with a refreshing gale of winde, especially where there is any vicinitie or neernesse of trees, and waters, as in Paradise there was: then when lust had conceived and brought forth sinne, and sinne was finished and brought forth death, James 1:15. at least in desert, God came as a just Judge to a solemne tryall and doome against all the offendors: his eare and eye were open to heare and see all the passages of this wicked conspiracie against himselfe; but his silence and patience were no dispensation for sin, but rather a preparation for punishment, that sinne going before, he may pursue it with sorrow and shame afterwards; and so by his own justice he may make himselfe amends for mans disobedience.

hid themselves] The sinfull conscience seeketh to shunne Gods presence, with as much folly as faultinesse; for he that formed the eye shall he not see? Psalms 94:9. See also, Psalms 139:7. Besides, unlesse they could runne away from themselves they could have little comfort; for the guilt of their soules will goe along with them whither so ever they goe; and if so, they are but as the fish which swimmeth to the length of the line with an hooke in the mouth.

Genesis 3:9

Where art thou?] God asked this question not needing Adams answer for his information; for there is not any creature that is not manifest in his sight, Hebrews 4:13. See 2 Chronicles 16:9. Psalms 139:1, 2, 4. but because he meant judicially to proceed against him, he would not condemne him before he heard him.

Genesis 3:10

naked] His hypocrisie here appeareth, imputing his hiding to his nakednesse; for before sinne they were both naked and were not ashamed, Chap. 2. 25. whereas he should have said, I have sinned, and therefore as a guilty person am ashamed and afraid to appeare in the presence of a powerfull and righteous Judge. See Annot. on Exodus 32:25.

Genesis 3:11

Who told thee—Hast thou, &c.] By these questions he should have beene guided to a free, and unfained confession of his sinne, and to a deprecation of Gods displeasure; but he sought to hide his iniquitie, Job 31:33. and when that could not be, he sought to shift off his fault from himselfe to his fellow, or associate in sinne.

Genesis 3:12

The woman which thou gavest] By this he makes as if it were Gods fault in giving him the woman, rather then his owne in taking from her hand the forbidden fruit, and eating of it against the expresse prohibition received from God; as if he were more just then God, more pure then his Maker, Job 4:17. A great aggravation of his precedent sinne, and a just ground of the severitie of the punishment which God brought upon him afterwards: yet the Apostle seemes to acquit him from fault, where he saith, Adam was not deceived, but the woman being deceived was in the transgression, 1 Timothy 2:14. but though Eve did not deceitfully seduce him, as her selfe was deceived, 2 Corinthians 11:3. and therefore he saith not (by way of excuse) the woman deceived me, yet it was his great fault so to take up the sinne at the second hand, as he did, when he should rather have rebuked her boldnesse, then followed her in it.

Genesis 3:13

The serpent] (Revelation 12:9.) She confesseth the fact, saying, she did eate; but denieth the fault, imputing that to the Serpents deceit, rather then to her owne ambitious minde, and rebellious appetite. Thus Adam and Eve make wofull worke for themselves and their unhappy posteritie; she tempteth him to disobey God; he teacheth her by his example to delude God by shifting evasions, which were but like their figleaves, too narrow to cover their sinne, too thinne to ward off the stroke of Gods justice.

Genesis 3:14

Because] God questioneth and conferreth with Adam and Eve because he meant to bring them to repentance; but he putteth no question to the Serpent, or rather to the Devil in the Serpent, because he would shew him no mercy; for that he sinned of himselfe, without any to seduce him, and against a greater measure of light, and stronger obligation of love, and with hatred to God, with blasphemou slanders of his goodnes, and out of desperate envie that mans condition was better then his, and that he was to possesse the happinesse which to him was unrecoverably lost; hence is his misery left without all helpe or hope of remedie.

thou art cursed] This curse was denounced against the Serpent not as guilty of sinne, (for the law was given to man, not to him, and where there is no law, there is no transgression, Romans 4:15) but to shew Gods hatred, and to stirre up detestation of sinne, by Divine severitie shewed against the instruments of it, as Exodus 32:20. Leviticus 20:15-16.

upon thy belly] The Serpents posture though before his curse it was not upright, like unto mans, yet it might be lifted up by legges some distance above the ground, as in Geese, and other fowle; such serpents are mentioned by Plin. Nat. Hist. 50: 11. 100: 46. or by the artifice of Satan who possessed him, he might be erected so, that he might with more decorum conferre and converse with the woman; and this seemes the more probable, because Chap. 3. 1. he is forted to the beasts of the field which are distinguished in kinde from creeping things, Chap. 1. 25. But upon his service to Satan in this seducement to pride of the spirit, and concupiscence of the palate, he might be brought down to creepe and crawle upon the earth; or if he crept on the earth before, that motion might from henceforth be a paine to him, though before it were not; as Adams labour before sinne was enjoyned as an exercise, Chap. 2. 15. but after it was imposed as a penaltie, Chap. 3. vers. 19.

dust shalt thou eat] That is said of the Serpent, Isaiah 65. last. & Micah 7:17. Deuteronomy 32:24. which, if it be not his ordinary diet according to the letter, yet his moving and crawling in the dust raiseth dust up to his mouth; and having his food where every foot doth tread, it cannot but have much dust or other filth upon it, or sticking to it. In this curse of the Serpent the Devil hath his share, and in a figurative sense the worst part; for he is much more debased then the Serpent; for the Serpents place is the superficies or surface of the earth, the Devils a great way below it, even in the nethermost hell: and as the Serpents food is vile and filthy, so is the Devils much worse; for if there be any thing which is to him as meat is to the hungry, it is the Impiety of blasphemers, the impuritie and pollution of such sinners as are like filthy dogges licking up their owne vomit, and as swine wallowing in the mire, 2 Peter 2:22. which is much more vile then any dust or dirt, whereby either man or beast may be defiled.

Genesis 3:15

enmitie] (Matthew 23:33. John 8:44. Acts 13:10. Proverbs 29:27 1 John 3:8.) The brood of Serpents and the generation of Mankind are irreconciliable enemies to each other: See Plin. lib. 2. cap. 20. & lib. 2. cap. 63. but the greatest and sharpest hostilitie is betwixt the godly seed of the woman and the wicked seed of the spirituall Serpent Satan; who, so farre as he is discovered to be what he is indeed, is hated and abhorred of mankinde in generall, as he hates all mankinde without exception, though he be so crafty (in concealing his cruell wrath, and putting on appearances of good-will to man as here to Eve) that over a great part of the world by the power of his Impostures he ruleth as a God, 2 Corinthians 4:4. This enmitie had here its beginning, but it is never to have an end, neither in this world, nor in the world to come.

it shall bruise] The word in the Hebrew Hu, and in our Bible translated [it] is of the masculine gender; that is, Hee (if applied to a person) not [Hi] which is she in the feminine; and Zera, which is seed in Hebrew of the masculine gender also: So is the Verb Jeshuphecha (shall breake): all concurring to confine the promise to Christ the promised Seed; and confuting the Translation which putteth shee for it or hee, and giveth the glory of our Saviour to her who was saved by his vertue and victory as well as others, Luke 1:47. Yet in a secondary sense not onely she, but all the members of Christs mysticall body shall partake of his triumph, for by him shall Satan be trodden under their feet, Romans 6:20. and so shall all those that are of Satan (as the godly are of Christ) be trodden downe with him.

thy head] The life of a Serpent rests most in his head, and his head by creeping on the ground is neere the feet of his enemies, and so ready to be trodden on and crushed in pieces: the Devill the most dangerous Serpent is in the like danger from Christ, and true Christians, as it is in the fore-cited place, Romans 16:20.

his heele] The Serpent hath but one head, but the Seed of the woman hath two heeles; so that the one may be some helpe while the other is hurt, as is wittily observed by late learned Divine. Besides, an hurt in the heele is farre from the head and heart; and though it may be painfull, it is not mortall: such are the afflictions and persecutions of the godly by the Devil and his agents, from whom whatsoever harme they receive in their bodies, goods, or good names, is in comparison of their better part (which they whether men or devils cannot reach) but as a bruise in the heele, which cannot indanger the spirituall life of their soules, Matthew 10:28. and the safetie of them will by consequence bring in the recovery of the body from any wound or hurt, yea from death and the closest prison of the grave or coffin.

Genesis 3:16

and thy conception] The multiplying of Conception soundeth like a comfort, but the meaning may be, (as is before noted of the Hebrew phrase, using two Substantives for a Substantive and an Adjective, as Chap. 1. vers. 26. Annot. 5.) that he will multiply her sorrowfull conceptions, which shall be many by often abortions, or untimely births; whereas but for sin she might by one conception have beene a happy mother of many together, as we see by experience in other kinds (and sometimes in women-kind) and that without pain, whereas now a womans child-breeding, and child-bearing, is more grievous then to the females of any other kind, Arist. hist. de Ani. 50: 7. 100: 9. which (though it proceed of a naturall cause) God would have so ordered and overruled, as to have made it not onely safe, but easie also, but for precedent sinne, without which death had neither way-laid the child nor mother in the passage into the world, nor sent any out of the world afterward, nor had there beene any pain either at the first appearing in it, or finall parting from it.

thy desire shall be to thy husband] Or, subject to thy husband.

rule over thee] The subjection of the woman to her husband was not repugnant to the state of Innocence; but then as the authoritie of the man would have beene used with justice and kindnesse, so the obedience of the woman would have beene pleasant and cheerfull; whereas now for holding a conspiracie with Satan, and abusing her familiarity with her husband, she was like to find lesse comfort in her communion with him; for by sinne conjugall kindnesse is turned to austeritie, justice to injurie, willing obedience to reluctancie and frowardnesse; and so the yoke which would alwaies have beene sweet and easie, becometh many times (especially if any be unequally yoked in respect of their conditions) hard and bitter to be borne, yet borne it must be 1 Corinthians 14:34. Titus 2:5. 1 Peter 3:6.

Genesis 3:17

cursed] The earth was deprived of its former fruitfulnesse, yeelding neither so much fruit, nor so good fruit, nor with so much ease as before it did: since which there was need of the help of husbandry with toyle to till it, though of it selfe without tillage it abounded with hurtfull increase. Of the curse on the creatue. See Isaiah 24:5-6. Romans 8:20, 22.

Genesis 3:18

thornes] If thornes were the naturall fruits of the earth before the fall, which some affirme, some deny (saying the rose was before, the thorny hedge only since): yet by sinne they were sharpned, and converted to a curse in their superabundance, and growing where they should not, and tearing mans flesh sometimes casually, and sometimes instrumentally and purposely, (as Gideon threatned the men of Succoth, Jude 8:7.) which but for sinne should never have been.

herbe] Under this word is comprehended corne of severall kinds, as well as such things as growing out of the earth are usually called herbs, by way of distinction from corne; of such he must now take his diet, which were neither so pleasant, nor so wholesome, nor so easie to be had, as his provision in Paradise, out of which God purposed to expell him, and to put him to a larger pasture, but to so much poorer commons as the common field is worse furnished in provision then a pleasant garden.

Genesis 3:19

sweat] By the sweat of the face is understood all manner of labour whether of the body, or braine, Ecclesiastes 1:13. as also whatsoever is grievous to man in this life either to doe, or to suffer; yet the Priests in their ministrations were to take heed of sweat, and therefore they might not so gird them, either up to the arme pits, or below towards the loynes, as might occasion it, Ezekiel 44:18. which was a part of their ceremoniall puritie, figuring that which was morall and spirituall, Psalms 103:14. Job 34:15.

to dust return] Not by any necessitie of his created nature, but because he had sinned God threatneth to make his end as base as his beginning; whereas otherwise decay, or sicknesse, casuall mishap, or violence, should not by death have brought down his dignitie, who had rule over the birds of the aire, Genesis 1:28. to be subject to be devoured by the wormes of the earth. Sinne is the wicket that let death into the world, Romans 5:12. and hath given it so much advantage and victory over humane nature, that the kernell of a raison, yea an haire in milke hath choaked and killed a man, Plln. Nat. Hist. lib. 7. cap. 7. and laid him lower then the beasts of the earth, for they lye upon the ground while he is laid under it.

Genesis 3:20

Eve] Hebr. Hhavah from the word Hhajah, which signifieth, hath lived.

because she was] Adam gave her her name, but Moses gave the reason of it; for when she was so named by Adam she was not a mother at all; but she was the mother of all both before and since Moses his time; and if Adam gave the reason, it was a Prophesie what she should be, signified (for more assurance) in the Preter tense, which is usuall in Prophetick speeches; yet because she was the cause of a naturall death to all that live, some take the words in a spirituall sense, as implying the birth of him, (among her Posterity) who should be the authour of a better life, both to her and them.

Genesis 3:21

did the LORD God make] Immediately by himselfe, or by the ministery of Angels, or gave them knowledge how to make them.

coats of skins] What skins they were is not set down; it may be they were sheep and goat skins, Hebrews 11:37. their first covering was by their own provision, of leaves, which would doe them little service, and but for a while: God provides better for their securitie against the offence of heat and cold, and is (notwithstanding their sinne) so respective of their welfare, as to kill or permit other creatures to be killed that they may be cloathed: when God put this livery upon their backs, it is like he gave them instruction to serve him by sacrifice of slain beasts; for their children learned that from them which they practised, Chap. 4. 4. and they from God; and the sacrifice foretokening the death of Christ, the skin might (as some of the Ancients note) signifie their covering in the Robe of his righteousnesse, and might also minde them not only of Gods benignitie, but also of their own mortalitie, since they could not be covered with the skinne of any beast that was not killed. But the Originall of raiment, though so long agoe, should never be forgotten by the sonnes of Adam, but be remembred as a checke to the vanitie and pride of apparell; which, whatsoever it is, it carrieth with it a character of reproach to him that weares it, and an implicite confession of guilt and shame; whereof we have no more cause to be proud then of a plaister of mastick worne to stay the rheume from annoying the eyes or teeth, or of a scarfe about the arme when it is put out of joynt, or a paire of spectacles to help the dimnesse of the sight.

Genesis 3:22

as one of us] That is, one of the Trinitie, God the Father, God the Sonne, and God the Holy Ghost. See the first Annot. on Chap. 1. vers. 26. Which is spoken in the sense of that flouring figure called an Ironie, or a Sarcasmus, like that of Elijah, 1 Kings 18:27. and of the Preacher, Ecclesiastes 11:9. whereby God declareth his high indignation and disdaine of their impious presumption, and affectation of an impossible preheminence.

tree of life] See Annot. on Chap. 2. vers. 9.

live for ever] Having sinned it is not like that by such a meanes his happinesse should be recovered, or that he thereby should be made immortall; (though haply he might thinke so) this speech therefore may well be thought another Ironicall taunt, as that in the precedent part of this verse; yet he might seriously be debarred of the use of that Sacramentall tree, having by his sinne crossed the end of it, defrauded himselfe of the hope of that benefit he might have had by it: See the forenoted Annot. on Chap. 2. vers. 9.

Genesis 3:24

drove out] In the precedent verse it is said; God sen him forth; Here, he drove him forth. It is like at first God bade him goe, and then shewing himselfe unwilling, and begging that he might abide there still, God with some evidence of wrath denying him, drave him out: on what day this was done, whether the same day of his Creation, or the next day after, or that day seven-night in which he was made, or on the thirteenth day, (as many Popish Chronologers hold) or fortie dayes after, (as some have imagined) is not revealed by God, nor can it be safely resolved by man: though of these severall conceits that which sets his fall upon the Sabbath day, and that which adjourneth it untill the fortieth day, are most improbable and of them all that which seemes the likeliest in the judgement of many learned and sound Divines is, that man fell the first day of his Creation, for which they cite, Psalms 49:12. 20. where they take the Hebrew word Adam, for the particular name of the first man, not for the name of man in common; which is the more probable, because if Adam and Eve had lodged in Paradise one night, his first child had not been begotten in his own likenesse (that is, in the state of corruption into which he fell) as he was, Chap. 5. 3. Object. Against this is objected that man was made the last of all the creatures, on the last day of the weeke, and that there were too many particulars bewixt his creation and exclusion out of Paradise, to have their passage in a piece of a day, as all that we read, from Chap. 2. 15. to the end of the third Chapter. Answ. But first, excepting the giving of names to the creatures, which was done before the woman was made, Chap. 2. 20. and done so much the sooner, as Adam was the wiser, (and his wisedome and knowledge of the creatures was very great at the first) all the other things mentioned had an orderly connexion one with another, and would easily follow one another; and considering that the devill was watchfull to take the first and fittest opportunitie to tempt, which was when Eve had least experience of the world; and that concupiscence of a Deitie kindled, would be very quick & active to obtaine it; and that God for his part could make as much hast with his justice, as the tempter or tempted with their sinne; it might be probable enough that all might be done to their casting out of Paradise the first day, of which eight or nine houres might be allowed for all the occurrences betwixt their beginning and banishment.

Some are very punctuall, both for the day of the moneth, and of the weeke, and for the houre of the day, affirming that it was on Friday the twenty seventh of March the ninth houre of the day; so in the Manuscript Annalls of Eutychius Patriarch of Alexandria, cited by M. J. S. Chap. 8. pag. 44, 45. of his booke Of the civill yeare and Calender of the Jewish Church; but no man is bound to beleeve that which no man can prove by any Record that is competent testimony in such a case.

Cherubims] Angels, so called (as some conceive) of knowledge; the fitter to bee designed to that service under that name, because the sinne of Adam and Eve was an ambitious desire and endeavour to equall God in Omniscience, and universall knowledge. Of their figure or shape, see Annot. on Exodus 25:18.

a flaming sword] Or, swords; For the word Cherubim is of the plurall number, and if there were more then one Cherub, it is like there was more then one sword: it is called a flming sword, because it was bright and cleare, shining like a flame of fire; or, because it was fire, in the forme and fashion of a sword; for Angels are Gods Ministers, and his Ministers come sometimes with flames of fire, Hebrews 1:7. and with the sword, Numb. 22 23. Joshua 5:13. 1 Chronicles 21:16. Either fire or sword coming single is terrible, both together much more, and most of all by motion every way, which might make them more penitently apprehensive of their hainous sinne against the Majestie of God, and of their notorious folly against the felicitie of man, who so soone, and for so small a matter lost so happy an estate, which once lost, could never be recovered.

turning every way] Or, two-edged; To terrifie Adam (and, as some conceive, the devils also) from returning to the place from which he was driven; which some mystically apply to the exclusion of the wicked from Christ the Tree of life, Revelation 22:2. and from the Celestiall paradise, or garden of that tree, the Kingdome of heaven, Revelation 2:7.