a By conferting ſpecial Honours and Priviledges upon 1t above all other days, thar it ſhould be a day of folemn 1eft and rejoycing and celebration of (od and his Works,an4 a day of Gods beſtowing fins2lar, and the bet blefſings upon his Servants and Worſhippers; e Separared it from common utc and worldly employments, and contecrated it ro the Worſhip of Gol, that it ſhould be accounted an Holy day, and ſpent in Holy works and Solemn excercics of Reli- gion. Some conceive thit the Sabbath was nor aQtually bleifed and ſanRificd at and from rhis time, bur only in the days of Moſ-5,which they pretend to be here related by way of Anticipation. But thi: opinion hath no four:dation in the Text or Context, but rather 1: confuted from them : for as toon as rhe ſacred Penman had faid that God had ended his work aud reſted, &c. he adds immediatly in words of the ſame renſe,that God bl:fſed rbeſcventh day,aud jonthified it. And if =. achagang this place with Exod.29.we ſhal find that Moſc: there ſpeaks of Go@'s bleiting an: ſanEifying of theSabbarh,nor as an ation then firit done,bur as thar which God had done former- ly upon the Creation of theWorld,to the en- thar men might ce- Iebrate rhe praites of God for that glorious work, which as it was agreeable ro the fare of innocency, fo was it no leis proper an neceſſary a duty for the firſt ages of the World after the fall,chan it was for the days of Moſes, and for the ſucceeding Generations * Becauſe he would have rhe memory of that glorious work of Cre-
* ation,fFrom which hc then reſted, preſerved through all Generations.
+ Either 1.Created in making, i.e. made by way of Creation. Or ra- ther, 2. Created our of nothing,and afterwards our of that Created natter made or formed diversthings,as the Beaſts our of the Earth, the Fiſhes our of the Water. He ujeth theſe two words poſſibly to ſhew that God's Witdon, Power & goodneſs, was manifelt nor on” Iy in ther a hich he brought out of meer nothing, but allo in thoſe rhings which he wrought out of matter altogether unfit for ſo griar Works. | : :
4 @ ihele Fore the Generations g of the Heavens, and of the Earth. when they were Created, in the day þ ther the LOR D God made the Earth and the Heavens
f 5. «. Theſe things mentionedin the 1 chap. 8. 7. e- A true and fall relation of their Generations, 7. e, . Of their Original, or Be- ginnings. þ Nor ſtrictly fo called, but largely taken tor the time, as It is V. 17. Ruth 4. 5. Tithe 19. 42. 2 Cor. 6.2.
5 Andevery Plant of the Field, before it was in the Earth 5, and every Herb of the Field beforeir grew k: for the LORD Ged had not cauſed it to rain upon the Earth,and therewas not a Manto till the ground 7
7 7. e. When as yet there wereno Plants,norfo much as Seeds of them there. & To wit, out of the Earth, as afterwares they did by Gods appointment. { The two great means of the growth of Plants and Herbs, wiz. Rain from Heaven, and the labour of man, were: both lacking, to ſhew that they were now broughr torch by Go.is Almighty Power and Word.
6 * Bur there went up # a mitt o fromthe Farth, and watered the whole face of the ground p.
- io wir, from time ro time by Gods appointment. o Or,7*zporr, orSCloud, which going up into the Air; was turned into Rain, and f-1! down again to the: Earth from whence 1t arole. p Whereby thu Larth was fofned and ciſpoled bothrto the nouriſhment cf thoſk Plants or Trees that were Created, and to the production of nes Plants in a natural and ordinary way., Bur theſe words may bc otherwiſe underſtood, the Copularive, and, hererendred bur, being put for the DisjunC&ive,or, as it 1s Exod. 2 LL, 17.5066.22.and 8. 3. and in other places. Or, the Negative particle, ot, may be under- food our of the foregoing clauſe, as 1t1s uſual in the Hebrew Language, as Pſa/. 1.5. and g. 17. and 44. 19. and 59. 8. and 1/2. 28. 27, 28. And fo rheſe words may be joyned with the foregoing, and borh Tranſlated in this manner, Zhere was no Rain, mr a Ma: ro ti?) the gromd, or, ( or, wgr, for both come to one thing ) fo much as a mit which went up from the Errth, and watcred ( as afterwards was uſual and natural ) the whole face of the ground.
- And the LORD God formed Man Þ of the * duſt of the ground, and breathed into his noſtrils q the breath of Life -: and * Man s became a living Soul .
q And by that door into the Head and whole man. This is an empharical phraſe, ſufhciently 1mplying that rhe Soul of min wa: of a quite different Nature and higher ExtraCttion and Origina! than the Souls of Beaſts, which rogether with their Bodies are ſaid to be brought forth by the Earth,Gen.s. 24. 7 Heb. Of Lives:either to ſhew the continuance of this Breath or Soul borh in this Lite, and in the Life to come; or to note the various degreesor kinds of Life, which this one breath worketh in us, the Life of Plants, in growth and nouriſhment; the Life of Beaſts, in tenſe and moti- on;and the Life ofa Man, in Reaſon and Underſtanding. « Who before this was but a dull lump of Clay, or a comely Statue. # 7. e. Aliving Man : The So! being ofr put for the whole Man, as Gen. 12. 5, 13. and46. 15, 18. 1 Pet: 3. 20, Oc.
$8 Andrthe LORD God planted « a Garden x Eaſt- ward y in Edenz2,: And there he put the Man whom
he had formed 2.
« Or, hadplanted, viz. on the third day,when he made the Plants and Treesto grow our of the ground. x A place of the choiceft Plants and#Fruits, moſt beautiful and pleaſant. y From the place where Moſes writ, and the Iſraelitesafterwards dwelt. z Eden here is the name of a place, not that Eden near Damaſcus in Syria, of which
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Ss. ſee Amos 1. 5. but another Edm in Meſopotamia or Chaldea,of which | ſee Gen. 4. 16 2 Kings 19. 12. 1/a. 37. 12+ Exek. 27, 23, There are many and tedious diſputes about the place of this Paradiſe * of which he that liſteth may ſee my Latin Synopſis. It may ſuffice to know that which is evident, that it was in or near to Meſopotamia,in the confluence of Euphrates and Tigris. a To wit, inanother place.
9 And outof the Ground made the LORD God to grow every Tree that is-pleaſant tothe ſight, and good for Food, the Treeof Life b allo inthe midft
of the Garden *, and the Tree of Knowledge of Good and Evil c. |