The liquid element below
Was gathered by His hand;
The rolling seas together flow,
And leave the solid land.

To Him, the Maker, does pertain
What in the ocean is;
The finny people of the main,
And monsters there, are His.

The dusky shades of hell that lie,
Wrapped up in webs of night.
May well elude the solar eye,
But not th’Almighty’s sight.

Death and destruction do in vain,
Their sable covering spread,
And in their secret vaults enchain,
Or fast lock up the dead.

The eye of the Almighty does
Their spoils entire survey;
And no distinction ever knows
Between the night and day.

He, o’er the airy empty place,
In pomp displays on high
The wide expanse, and ample space,
Of all the northern sky.

The ponderous earth, at His command,
Hangs in the ambient air;
No pillars bear the fabric grand,
But just His will and care.

He bids the clouds with water pent,
Imprisoned tempests chain;
Then their big floating wombs, unrent,
Suspend the birth of rain.

Again He bids their bosom ope,
And down the blessing pours,
To feed the lab’ring farmer’s hope
With warm prolific show’rs.

Lest His high throne, so dazzling bright,
By naked eyes unseen,
With too much glory oppress our sight,
He spreads His clouds between.

He raises rocky fences round
The spacious swelling deep,
Which do the raging billows bound,
Mad waves in prison keep.

That while the rule of day and night,
The sun and moon maintain,
The rolling seas may have no might
To drown the earth again.

High hills that pillars seem and props
Of heaven’s expanded roof,
Do quake, and bow their towering tops
Aghast at His reproof.

He cleaves the main, bids billows rise,
Then curbs the swelling tide;
How soon they cope with clouds and skies,
So soon He lays their pride.

The trembling waves at His command,
Creep softly to the shore;
Storms over-awed do silent stand,
Do quickly cease to roar.

Thus lawless seas He does control,
Diversifies the deep;
He makes the sleeping billows roll,
The rolling billows sleep.

He spreads the heavens, their azure face
He garnished by His might;
And did them most profusely grace
With constellations bright.

His hand the crooked serpent made;
But who can speak his art?
Of whom all’s nothing that is said,
We know so small a part.

Who can the utmost force explore
Of His almighty hands?

CHAPTER II.

Ver. 7. “And the Lord God formed man of the dust of the ground,” &c. In the creation of man, God began with his outside; but in the work of regeneration, he first begins within, at the heart. He made him; that is, his body, of the dust of the ground; but he abides a lifeless lump, till the Lord puts forth a second act. “And [he] breathed into his nostrils the breath of life; and man became a living soul.” Now he lives, now he acts: so it is in the kingdom of Christ, no man can be a living soul in that kingdom by his first creation, he must have life “breathed” into him, life and spirit from Jesus Christ (John 20:22).

Now therefore is Adam a type, yet but an earthly one, of things more high and heavenly; “And as we have borne the image of the earthy, we shall also bear the image of the heavenly” (1 Cor 15:49).

Ver. 8. “And the Lord God planted a garden eastward in Eden, and there he put the man whom he had formed.”

“And the Lord God planted a garden.” Thus the Holy Ghost speaks clearer and clearer; for now he presents the church to us under the similitude of a garden, which is taken out of the wide and open field, and inclosed; “A garden inclosed is my sister, my spouse”; a garden inclosed, “a spring shut up, a fountain sealed” (Cant 4:12); and there he put the man whom he had formed. An excellent type of the presence of Christ with his church (Rev 1:12,13).

Ver. 9. “And out of the ground made the Lord God to grow every tree that is pleasant to the sight,” &c.

These trees, and their pleasurableness, do shew us the beauty of the truly godly, whom the Lord hath beautified with salvation. And hence it is said, the glory of Lebanon, of Sharon, and of Carmel, is given to the church: that is, she is more beautified with gifts and graces than can by types and shadows be expressed. “The tree of life also in the midst of the garden, and the tree of knowledge of good and evil.”

This “tree of life,” was another type of Christ, as the bread and healing medicine of the church, that stands “in the midst of the paradise of God” (Rev 2:7; 22:2).

The tree of the knowledge of good and evil, was a type of the law, or covenant of works, as the sequel of the story clearly manifesteth; for had not Adam eaten thereof, he had enjoyed for ever his first blessedness. As Moses saith, “It shall be our righteousness, if we observe to do all these commandments before the Lord our God, as he hath commanded us” (Deu 6:25). But both Adam and we have touched, that is, broken the boughs and fruit of this tree, and therefore now for ever, by the law, no man can stand just before God (Gal 2:16).

Ver. 10. “And a river went out of Eden to water the garden; and from thence it was parted, and became into four heads.”

This river while it abided in Eden, in the garden, it was the river of God; that is, serviceable to the trees and fruit of the garden, and was herein a type of those watering ministers that water the plants of the Lord. But observe, when it had passed the garden, had gotten without the bound of the garden, from thence it was parted, and became into four heads; from thence it was transformed, or turned into another manner of thing: it now became into four heads; a type of the four great monarchies of the world, of which Babylon, though the first in order of being, yet the last in a gospel or mysterious sense. The fourth is the river Euphrates, that which was the face of the kingdom of Babel of old. Hence note, That how eminent and serviceable soever men are while they abide in the garden of Eden, THE CHURCH; yet when they come out from thence, they evilly seek the great things of the world: one is for compassing the whole land of Havilah, where is gold; another is for compassing this, a third that, and a fourth another thing, according as you see these four heads did. Observe again, That while men abide in the church of God, there is not by them a seeking after the monarchies of this world; but when they depart from thence, then they seek and strive to be heads; as that cursed monster the pope, forsaking the garden of God, became in a manner the prince of all the earth: Of whom Tyrus mentioned by Ezekiel, was a very lively type, “Thou hast been in Eden, the garden of God; every precious-stone, [that is, doctrine,] was thy covering; as the sardius, topaz, diamond,” &c., “till iniquity was found in thee” (Eze 28:13-18); till thou leftest thy station, and place appointed of God, and then thou wast cast as profane out of the mountain of God, yea, though a covering cherub. See it again in Cain, who while he continued in the church, he was a busy sacrificer, as busy as Abel his brother; but when he left off to fear the Lord, and had bloodily butchered his holy brother, then he seeks to be a head, or monarch; then he goeth and buildeth a city to preserve his name and posterity for ever (Gen 4:17).

Ver. 15. “And the Lord God took the man, and put him into the garden of Eden, to dress it and to keep it.”

In this also Adam was a figure of our Lord Jesus Christ, as pastor and chief bishop of his church. “I the Lord, [saith Christ,] do keep it; I will water it every moment, I will keep it night and day” (Isa 27:3).

“And the Lord God took the man.” No man taketh this honour upon him, but he that is called of God, as was Aaron. Blessed is he also that can say as the prophet Amos; “And the Lord took me [said he] as I followed the flock, and the Lord said unto me, Go, prophesy unto my people Israel” (Amos 7:15).

“To dress it and to keep it.” He that is not dressed, is not kept: That is a sad judgment, That which dieth, let it die; That which is diseased, let it not be dressed, let it die of that disease. By dressing therefore I understand, pruning, manuring and the like, which the dresser of the vineyard was commanded to do, without which all is overrun with briers and nettles, and is fit for nothing but cursing, and to be burned (Luke 13:6-9; Pro 24:30-34; Heb 6:7,8).

“And the Lord commanded the man, saying, Of every tree of the garden thou mayest freely eat” (v 16).

It is God’s word that giveth us power to eat, to drink, and do other our works, and without the word we may do nothing. The command gave Adam leave: “Every creature of God is good, and nothing to be refused, if it be received with thanksgiving; for it is sanctified by the word of God [by the command of the word, and by receiving of it according to the limits thereof,] and prayer” (1 Tim 4:4,5).

Ver. 17. “But of the tree of the knowledge of good and evil, thou shalt not eat of it.” I said before, What God’s word prohibits, we must take care to shun.

This “tree of knowledge,” as I said before, was a type of the covenant of works, the which had not Adam touched, (for by touching it he broke that covenant,) he then had lived ever, but touching it he dies (Gen 3:3).

Adam going into the garden under these conditions and penalties, was therein a type of the humiliation of Christ; who at his coming into the world, was made under the law, under its command and penalty, even as other men, but without sin (Gal 4:4,5).

“For in the day that thou eatest thereof thou shalt surely die.”

“For in the day.” Adam lived to God no longer than while he kept himself from eating forbidden fruit; in that very day he died; first a spiritual death in his soul; his body also was then made capable of mortality, and all diseases, which two great impediments in time brought him down to dust again.

Ver. 18. “And the Lord God said, It is not good that man should be alone; I will make him an help meet for him.”

By these words, Adam’s state, even in innocency, seems to crave for help; wherefore it is manifest that that state is short of that we attain by the resurrection from the dead; yea, for as much as his need required earthly help, it is apparent his condition was not heavenly; “The first man is of the earth, earthy: the second man is the Lord from heaven” (1 Cor 15:47). Adam in his first estate was not spiritual: “That was not first which is spiritual, but that which is natural; and afterwards that which is spiritual” (v 46). Wherefore those that think it enough to attain to the state of Adam in innocency, think it sufficient to be mere naturalists; think themselves well, without being made spiritual: yea, let me add, they think it safe standing by a covenant of works; they think themselves happy, though not concerned in a covenant of grace; they think they know enough, though ignorant of a mediator, and count they have no need of the intercession of Christ.

Adam stood by a covenant of works: Adam’s kingdom was an earthly paradise; Adam’s excellency was, that he had not need of a Saviour; and Adam’s knowledge was ignorance of Jesus Christ: Adam in his greatest glory, wanted earthly comforts; Adam in his innocency, was a mere natural man.