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of the party, by falling into sin, and misery by sin. They are snares and traps for ruin, 1 Cor. x. 12. and land men in the bottomless pit.

SECONDLY, What is meant by leading us into temptation? It is holy wise providence so ordering matters about us as

things were transacted; the same time of the day, at which Christ in the fulness of time, died a real sacrifice for tin. From all which one may rea.. sonably conclude, that the promise, the new covenant, being promulgated, and by our first parents believed and embraced, was inftantly, ty divine appointment, confirmed and sealed by sacrifice; by which means the tree of life was superseded, as the passover, by the inftitution and administration of the Lord's fupper ; and the girdle of fig-leaves, by the skio-coats ; and Chirst was typically flain from the foundation of the world, (Rev. xiii. 8.), which is the date of the events of this open fediwn, Gen. ii. 4: and that these beakts of whose fins the coats were made, were clean beasts, which, Adam and Eve having first laid their hands upon the heads of them, were offered in sacrifice, by Adam as the priest, to whom accord, ingly the lkins were given, for his own use, and the use of his wife, whose recourse was to be to him, for what she wanted. Thus ihese kin-coats Signified the righteousness of Christ, by which our spiritual nakedness is covered, we are defended from the wrath of God; and adorned in his fight, Isa. lxi. 10. God himself made these coats; for it is the righteousness of God, Rom. iii. 22 and they were put on for benefit by them : for it is the righteousness of God, by faith of Jesus Chrift, ibid. They were made to the mao and his wife ; for it is unto all, ib. They were a&ually closbed with them, had them on them ; for it is upon all them that believe, ib. even Eve, as well as Adam ; for there is no difference, ib. And in this mat, ser, there is neither male nor female, they are all one in Christ Jesus, Gal. iii, 28. The fame God who made them, caused the man and his wife to put ther op; for as the rigbteousness itself is God's free gift, so is faith also, by wbich it is put on and applied, Eph. ii. 8. Io these coats Adam and Eve appeared like the bealts whose ikins they wore: and they who have on them the righteousness of Christ, appear in fome measure like bim, in holiness of life, walking as he also walked, 1 John ii. 6.

Thus the coats of skin were garments of honour (pat] upon their Aelh, as Qukelos para. phrases the text.---To this occalion alio, I would refer the original of eating of flesh, as brought in by sacrificiog. This agrees belt with the va. nity and bondage (phopze) of corruption (or deftruction), which the creature was unwillingly made subject to, through the fall of man, Rom. viii. 20, 21. the chief branch of which bondage Peter expresseth, 2 Eph. ii. 12. brute beasts made (sis poopav) for destruction, So man's new diet would be of use to keep him in mind, that it was by eating of the flesh, and drinking of the blood, of the great sacrifice, he was to bave life, now that the first co. venant was broken. Here ends this open fection, bearing an enlargement of the history of the three lalt days of the creation, wherein there is a very particular account of man's creation, on the fixth day, the making of ebe woman, their fall and their restoration, all in a continued convection. Those who caonot believe that so many various events, as are here related from chap. ii. 7. were crowded within the compare of one day, may conlider VOL. III.


we are attacked with temptation to sin, brought upon the stage to fight with temptations, so as we may give a proof of ourselves. Here consider,

How the Lord leads men into temptation ; and how it consists with his holiness so to lead them.

the words of the Holy Ghost, Pfal. xlix. 13 12hs. Adam in honour could not night, without receding from the propriety of the expreffion, till they have otherwise proved the necessity of so doing. And withal they may consider the variety of events, relative to the second Adam's death, recorded Luke xxii. 66. to the end, chap. xxiii. 1,-38. and elsewhere ; and what time thefe events took place. There one finds, the faahedrim is contened; Christ is examined and condemned before them ; they lead him to Pilate; he holds a court ; Christ is accused, and answers for him. self, before him ; Pilate sticks, and will not go forward so cleverly as the Jews would have him; he removes the cause to Herod's court; they had about a mile to go to Herod, and Christ appears before him; he is ques. tioned by him in many words, vehemently acculed, mocked, arrayed in a gorgeous robe, and fent back to Pilate again ; Pilate convenes the chief priests, the rulers, and the people; there is a mighty struggle between Pilate and thetn; about him, the former to save him, the latter to get him condemned to the cross; Pilate's wife sends to bim ; Jesus is scourged, John xix. 1. led by the soldiers into the common hall; they put on him a scarlet robe, Matth. xxvii. 27, 28. they plate a crown of thorns, and put on his head, John xix. 2. Christ is brought out again, and shewn to the chief priests, as a spectacle of commisferation, by Pilate, ver. 5. Pilate prevails not, goes in again into the judgement.hall

, examines him anew, ver. 9,–12. Jesus is brought thence also, and Pilate Gits down in a place called the Pavement, and there has a new encounter with the Jews, ver. 13.-15. Pilate washeth his hands, declares the pannel innocent, Mattb. xxvii. 24. and then sentenceth him to die ; then they lead him out of the city to Calvary, and crucify him there : All these things were done in the Space of half a day; men belog the immediate actors in them : for Chrift was crucified about twelve o'clock, and hung upon the cross more than three hours, Luke xxiii. 44,-46. [Compare the author's notes on the Marrow of Moderh Divinity, edit. 1726 p. 40. 42.]

Ver. 22. And Jehovah God said ; Behold the man (who) was as one of us, viz. being made after our image, chap. i. 26, 27. the image of God the Father, Son, and Holy Ghost, which is one, and but one, in the bles. sed Three ; so that he was, as it were, a fourth, a God upon earth, par. taking of that image: fo groundless was the temptation, ver. 5. Ye shall be as God. The plurality here mentioned cannot be God and angels, for the image of God and angels is not one, but two vallly different; neither was man made after the image of angels, but of God himself, chap. i. 26, 27. Therefore not angels, but the three per fons of the ever-blefied Trie nity, are here meant. That there is here an ellipsis of the relative, appears from the pointing, which determines the word, the man to be the acculative after behold, not the nominative before was: and the pointing being observed, our language bears the elliptis, as well as the Hebrew. Comp. Lam, jü 1. I (am) the man, hath seen affliction. Plal. lii. 9-7ths. Behold

1. How the Lord leads men into temptation. He does so only two ways.

1. By a providential placing them in such circumstances, as the heart may take occasion of sin from them. Thus innocent Adam .was led into temptation, being placed within the man; would not, &c. i. e. the man [that], &c. as our translators rightly supply it in both these texts. For knowing, good and evil, q. d. and particularly was as one of us, in the point of knowing good and ill; knowing ill as we know it, though not experimentally as now he does. « And now left he should put forth his hand; and take also of the tree of life ; and eat, that he may live for ever.” This verse is so far from being an irony, that it is a most pathetic lamentation of the Mediator over fallen man, with a most affectionate concern to prevent a second ruin. And in token hereof, the sentence is imperfe&; something is suppressed, and fopt as by a sob; aş wben David's grief swelling, cut short his expression, Psal

. vi. 4.3ds. The same is to be observed in his lamentation over Jerusalem, in the days of his flesh, when he wept over that city, Luke xix. 41, 42. The sense of the whole is, q. d. “Behold the man!” What a spectacle of commisera. tion is he now, who not long ago was as one of us, with our image in per: fedion upon him ; who was as one of us, particularly for knowing of good and ill, knowing the same as we know them, yet could not þe content with that, but would needs otherwise be as God, knowing of good and ill; and for that end put forth his hand, and ate of the forbidden tree : how much more now that he is fallen, will he entertain the thought of making himself proof against dying, slight his own mercy, thinking to keep himfelf in this miserable life? and for that foolish end, eat of the tree of life, with the same success with which he did of the tree of knowledge, and by eating of it reject the covenant of grace he hath embraced, and, by betaking himself to the seal of the covenant of works, run back to that covenant where there is no life for him now? So then, left he put forth his hand again; and take allo, of the tree of life, as he took of the tree of knowledge; and eat of the former, with a design thereby to render himself immortal, as he did eat of the latter, that he might be as God, knowing of good and ill, and so reject the new covenant, bs eating of this tree, as he broke the firft covenant by eating of the other tree, [? muft, I will sec him away out of paradise], to prevent his being ruined a second time. [Compare the aụthor's notes on the Marrow of Modern Divinity, edition. 1726. p. 19.)

Ver. 23. “And Jehovah God, did set him away from the garden of Eden;" i. ę. obliged him to remove out of the garden. That no igno. miny nor violence is imported in this word, whatever may be in some things, of which it is used, appears in that it is the word Moses constantly makes use of, in the name of God, to Pharaoh, in favour of the Ifraelites, Exod. iv. 23. v. 1. vii. 26. al. yiii. 1. viii. 16. al. 20 –For to dress even the ground; what he was taken away f:om, i. e. from whence he was taken away. InAtead of drefsing the garden, chap.ji. 15. which was one inclosed plat of ground, he is set to dress the ground, q. d. the ground the ground, i. e. the ground in several plats here and there. The construction is, to dress the ground ; [to dreis] what (i. e. that which he was taken away from. So be was seint back to the place, where he was formed, chap. ii. 7. From

reach of the forbidden fruit; Joseph, by being alone in the house with an adulterous woman, where yet he came fair off; Achan, by seeing the wedge of gold, and having an opportunity to take it, where he fell by it; Peter by being in the high Priest's hall, where he was attacked. It is on this ac

thence the Lord brought him in unto paradise, and there made the core. nant with him, and now that he had broken that covenant, he is fent back to the place whence he came ; there to dress the ground, and as it were to dig his own grave; until he should returu unto that ground, from wbence he had been taken away.

Ver. 24. So he quite turned out, even the man. The Lord fet him away, ver. 23. So he quite turned him out of paradise, for good and all, never to come back again. As this is the genuine notion of the word, so here it is most agreeable to the pathetic lamentation, and affectionate concern shewn for man, ver. 22. whereof this was the effect. And fince this word in Pihel denotes 'no violence, it can far less import any such thing in Kal, It is not more generally, than justly, observed, that these two words rendered setting away, and turning oui, are terms used in the law of divorce. The law, as the covenant of works, was, according to the scripture, the first husband, Rom. vii. Paradise was the house of that husband. But our first parents having once finued, were no more able to live with the first husband : So the Son of God, as supreme Lord, wrote the divorce, disa solved the relation, upon most weighty grounds, and turned them out of its house. And never was there a divorce and turning out so great a mercy to any poor broken hearted woman, who could have no comfortable life with a husband, as this was to Adam and Eve in their lapsed flaie, and will be to all who imitate their faith in Jesus Chrift, the second Husband. And he made to inhabit on the east to the garden of Eden, i. e, east in respect of the garden. Now, the garden was on the east part of Eden, chap. ij. 8

And the dwelling of the cherubims here affigned them, was east in respect of the garden. Therefore this dwelling place was without Eden, or at least in the outmost part of Eden, to the eait. And even the frame of the sword, [the sword] that turned it felf. Flame of the sword is a fame like a sword, and therefore a real fame, but the sword not real. For to keep ; even the way of the tree of life, i. e. he did this, that thereby he might keep the way leading to the tree, or trees, of life; that man might not come upon that way : for the two last clauses are, by the pointe ing, balanced with the two firt of this hemiftich. The pointing of the firit word of this verse, and the manner of expresion used through the whole, agreeing to the native effe& of that pointing, persuade me, that the cherubims and the fiery sword were within the garden before this time, as well as the man was: and that he being turned out, they were turned out too in mercy to bim. For the first word of the verse, being by a distinc. tive separated from the second word, with which it doth undoubtedly agree in construction ; that shews it to be constructed, not only with that second word, but also with what follows, fince the words themselves will admit the same, q. d, “ And he quite turned out even the man : [And he quite turned out, and made to inhabit on the east, the cherubims; and flame, &c.” I conceive, then, that Moses here gives us an account of count that afflictions and persecutions are called temptations, Jam. i. 2. because there the man is beset with such things as are apt to work on his corruptions, and so to lead him into sin, through fear or hope.

(2.) By permitting Satan or his instruments, to tempt them to sin. "God has them in a chain, but sometimes, for holy wise ends, the Lord lets them loose, 2 Sam. xxiv. 1. com. pared with 1 Chron. xxi. 1. They need no positive order;

the Schechinah, the visible sign of the divine presence, called the glory of Jehovah, or of God, Ezek. X. 4. 19. there' represented to be upon the che, rubims ; in respect of which God is said to dwell between the cherubims, or, as the Holy Ghost phraseth it, to fit the cherubims, Psal. Ixxx. 2-1fts: fo that the removal of the cherubims was the removal of the Schechinah: that the fiery sword was an attendant on the Schechinah: that they both were within the garden, while man stood in bis integrity: but that man having fallen, could no more enjoy the Schechinah there : nevertheless, being re. conciled to God through the blood of the new covenant, and set away out of paradise ; it was removed too, and the fiery sword after it: and that ihen the Schechinah inhabited, without the garden, on the eart, next to the place where the man now was; and the fiery sword between the Schechinak and the garden, according to the order of the text ; that so man' might have access to the former, but no access any more to the latter. Accordingly, Mofes speaks of them, not as of things newly appearing, but in the fame manner of expression, as of the man, and of the tree of life It is reasonable to think, that the Schechinah was in paradise before the fall ; man being there in a date of communion with God, and the tabernacle of God being Taid to be with men in the heavenly paradise, Rev. xxi. 3 : and that the fiery sword, attended it there ; fince man was then in a state of probation, not beyond the hazard of the sword of justice, being capable to fin, and fall under the curse: And the removing of the Schechinah from out of the garden, where man finned, unto another place, upon that occalion, is very agreeable to the method of the divine dispeosation in such cases. Now, the Schechinah being thus removed out of paradise, togesher with its attendant the fiery sword ; man was effectually kepe from returning into it, by the lively majesty of the one, and the terror of the other : for should he have attempted a return, he behoved to have turned his back on the Schechinah, and set his face to the fiery sword; they being posted in manner above observed. Moreover, by this means, Adam, and the church in his time, were provided of a gospel.paradise, a place of the world, where was the divine preserce, called the face of Jehovah, from which Cain was afterwards banished, chap. iv. 16. 'And thus was our Lord Jesus Chrift, the true Schechinah Col. ii. 9. turned out of the vineyard, Matth. xxi. 39. and made to inhabit in the dust of death, by his burial: whereby all be. lievers in him, are for ever after freed from the law as a covenant of works, Rom. vii. 4. By the conne&tion of events narrated in the text, all this feems to have been done at that time of the day wherein Christ was buried.

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