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Reason indeed vents its rage that this tree was ever created at all, because by means of it we have sinned and fallen under the wrath of God and into death. But why does not reason on the same ground betray its rage that the Law was ever revealed by God at all, that the Gospel was ever revealed afterwards by the Son of God? For have not offenses of errors and heresies, infinite, arisen on account both of the Law and of the Gospel?

Let us therefore learn from this passage of Scripture that it was necessary for man, being so created and constituted as to have all the rest of the living creatures in his hand and under his dominion, that he should not only privately, but publicly also, acknowledge his Creator, should give thanks unto him, should offer him some public and external worship, and have a certain form and work of obedience. If therefore Adam had not fallen, this tree would have been a common temple or church, a sure palace to which all might have flocked. Thus it was afterwards, when nature was in her fallen and corrupt state, the tabernacle in the wilderness and the temple at Jerusalem were places appointed for divine worship. As therefore this "tree" eventually proved to be the cause of so awful a fall, it was rightly called by Moses "the tree of the knowledge of good and evil," on account of the horrible and miserable event which followed.

Two questions may here be raised as to whether this tree of life was one only or whether there were more; and whether the Scripture which here speaks in the singular number should be considered as speaking in the plural; just as we, speaking collectively, use the expression "the pear," "the apple," whereby we mean pears and apples generally; either of those fruits as kinds; not individual species or specimens of them. To me it appears by no means absurd or out of the way that we should understand "the tree of life," as a certain space in the middle of paradise, or a certain grove, in which many "trees of life" of the same genus or kind grew, and were called by the same name, "trees of life." Hence it is probable that a certain grove was called collectively "the tree of life," which was a kind of sacred retreat, in which grew a number of trees of the same kind; namely, "trees of the knowledge of good and evil," concerning which God pronounced his prohibition, that Adam should not eat of any of them, and if he did he should surely die the death. Not that there was anything in the nature of this tree, or of any one of these trees, to cause death; but such was the Word of God pronounced concerning it or them, which Word of God was ever attended with its efficacy to all creatures; and the efficacy of which Word still preserves all creatures, that they degenerate not nor alter nor fail of their original form and intent; that all creatures may be preserved in their original form and nature by an infinite propagation!

Hence it was that by the Word the rock in the desert gave forth its waters in all their abundance, Ex. 17:6, and that by the same Word the brazen serpent healed all those that looked unto it, Num. 21:9. By this same efficacy of the Word of God's prohibition, this one tree or this certain species of many trees in the middle of paradise killed Adam by his disobedience to that Word of God; not that the tree itself was deadly in its own nature but because it was appointed by the Word of God to be so in its effects. In the same way also are we to understand the nature of the tree of life, of which God commanded Adam to eat as often as he needed to restore his powers. It was by the Word of God that the tree of life produced that restoration.

To reason indeed it seems absurd, that one apple could have such deadly properties or produce such deadly effects as to destroy the whole human race throughout its almost infinite succession; and that too with a death eternal. But this was not the nature or the effect of the apple in itself. Adam did indeed force his teeth into the apple, but his teeth struck in reality upon the sting in the apple, which sting was the prohibition of God, which made his bite to be disobedience to God. This was the real cause of the mighty evil. Adam thus sinned against God, disregarded his commandment and obeyed Satan. The tree of the knowledge of good and evil was in itself "good," the tree which bore the most noble fruits. But as the prohibition of God was attached to it and man disregarded that prohibition, the tree became the deadliest of all poisons.

Just in the same manner as God has said, "Thou shalt not steal," Ex. 20:15, the man who touches the property of another as his own sins against God. So in Egypt when the Jews were commanded of God to ask silver from their neighbors and to carry it away with them; that was no sin; they were justified by the command of God, to whom obedience is due, whatever be the issue or result. So also the suitor when he loves a virgin and has a strong desire of nature to possess her as his wife and marries her, committeth no adultery; though the Law of God forbids coveting and concupiscence. And the great reason is this, matrimony is a divine institution and is a command of God to them who cannot live chastely without marriage. Just the same also is the nature of these two trees. The tree of life gives life, by virtue of the Word which promises and ordains that life. "The tree of the knowledge of good and evil" produces death by virtue of the efficacy of the Word which prohibits the eating of it on the penalty of death in case of disobedience.

This latter tree however is called "the tree of the knowledge of good and evil," Augustine says, because after Adam had sinned by eating of it he not only saw and experienced what good he had lost, but also into what evil and misery he had been hurled by his disobedience. The tree therefore was in itself "good," even as the divine commandment attached to it was "good;" that it should be to Adam a tree of divine worship, by which he should prove his obedience to God, even by an external act of service to him. But by reason of the sin which followed, the same tree became the tree of the curse. Moses now by digressing a little proceeds to give a more extensive description of the original "garden!"

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

Here again the Latin version is in error, when it makes the proper name, Eden, an appellative. And here Origen and his followers are to be condemned who have recourse in their usual way to allegories. For the things here recorded by Moses as history, are facts. There actually was a great river in Eden, by which the whole garden was watered. That river rising from the east of the garden divided itself into four streams, that no part of the garden might remain unwatered. For, as I have before observed, we are here to have in mind a large space or portion of the earth; because this garden was so constituted that it might be, as to its original design, an appropriate and perpetual habitation for Adam and his whole posterity, which was equally designed to be most extensive.

Vs. 11, 12. The name of one is Pishon; that is it which compasseth the whole land of Havilah, where there is gold; and the gold of that land is good; there is bdellium and the onyx stone.

This is one of the most difficult passages in the writings of Moses, and one which has given rise to the greatest offense in unholy minds. For the real state of the facts recorded, as they are now before our eyes, cannot be denied. The description here given by the sacred historian applies properly to India, which he here calls "Havilah," through which the river Pishon, or the Ganges, flows. The other three rivers Gihon, Hiddekel and Phrath; that is, the Nile, the Tigris and the Euphrates are also well known; and it is equally well known that the Nile and the last two rivers have their sources very distant from each other. The great question therefore that naturally arises is, since the whole world well knows how far distant these rivers are from each other, how can the account of Moses be reconciled with the facts, when he says that all these rivers issued from one fountain; that is, that they flowed from one source in the garden of Eden toward the east? For with respect to the Nile, although its source is unknown, yet the arguments and proofs are plain that it flows from a region in the south. Whereas it is quite certain that the Ganges and the Tigris and the Euphrates flow from the north; sources in the entirely opposite direction.

The account of Moses therefore militates against sense and fact as they now are. This state of things has given occasion to many to form conjectures that Eden was the whole world. Though such conjectures are certainly false, yet they would not of themselves, even if true, reconcile the statements of Moses, nor make all plain when he here says that the source of all these rivers was one and the same. And although it is very probable that if Adam had remained in his innocence and his posterity had greatly multiplied in that state of innocency, God would have enlarged this garden correspondently; yet even that consideration would not justify the supposition that Eden was the whole earth originally; for the sacred text most plainly separates Eden from all the rest of the earth. What shall we say therefore concerning this passage of Moses, contrary as it is to sense and experience, as things now are, and on that account so liable to cause offense being taken; especially since Origen and others have built upon it so many marvelous and absurd fables? Some commentators pretend that there is no difficulty at all nor any liability to offense being taken; and therefore they walk dryshod as it were over this deep sea. Such lack of candor however is also highly unbecoming a commentator.

My opinion on the matter, which indeed I have already given, is that paradise, which was very soon closed against man on account of sin, and afterwards totally destroyed and swept from the earth by the Flood, left not one trace or vestige of its original state remaining, which can now be discovered. I fully believe, as I have before stated, that paradise did exist after the fall of Adam, and that it was known to his posterity; but that it was inaccessible to them on account of the protection of the angel, who as the text informs us guarded Eden with a flaming sword. The awful Deluge however destroyed all things. By which also, as it is written, "All the fountains of the great deep were broken up," Gen. 7:11.

Who can doubt therefore that the fountains of these rivers were also broken up and confounded? As therefore since the Flood mountains exist where fields and fruitful plains before flourished, so there can be no doubt that fountains and sources of rivers are now found where none existed before and where the state of nature had been quite the contrary. For the whole face of nature was changed by that mighty convulsion. Nor do I entertain the least doubt that all those wonders of nature which are from time to time discovered, are the effects and relics of that same awful visitation, the Deluge. In the metallic mines which are now explored are found large logs of wood, hardened into stone; and in masses of stone themselves are perceived various forms of fishes and other animals. With the same confidence I also believe that the Mediterranean sea before the Deluge was not within the land. My persuasion is that the position which it now occupies was formed by the effects of the terrible Flood. So also the space now occupied by the Red Sea was doubtless before a fruitful field, and most probably some portion of this very garden. In like manner, those other large bays, the Gulf of Persia, the gulf of Arabia, etc., as they now exist, are relic effects of the Deluge.

Wherefore we are by no means to suppose that the original source of the rivers, of which we are now speaking, was the same as it is today. But as the earth still exists and brings forth trees and their fruits, etc., and yet these, if compared with those in their original and incorrupt state, are but miserable remnants as it were of those former riches which the earth produced when first created, so these rivers remain as relics only of those former noble streams; but certainly not in their primitive position; much less flowing from their original sources. In the same manner, how much excellency has perished from our bodies by sin! Wherefore the sum of the matter under discussion is that we must speak of the whole nature since its corruption, as an entirely altered face of things; a face which nature has assumed, first by means of sin, and secondly by the awful effects of the universal Deluge.

Nor has God ceased to act still in the same way. When he punishes sins he still curses at the same time the earth also. Thus in the prophet Zephaniah, God threatens that he will consume the fowls of the air and the fishes of the sea, Zeph. 1:3. Hence the fact is that many of our rivers have in this age a far less number of fishes than in the memory of our forefathers. The birds also are much fewer in number than they once were, etc. God threatens also, Is. 13, that He will punish in this same way the sins of Babylon. For when men are taken away by God's judgments the beasts of the earth also disappear and monsters and destroying wild beasts alone remain, Is. 13:21, 22. For example Canaan was one of the most fruitful lands; but now it is said to be as it were a mere pickle-tub of unfruitful saltness, according to the divine threatening in the 107th Psalm. If then such calamities are inflicted of God as the punishments of the particular sins of nations, what destructions and desolations must we consider the universal punishment of the Flood to have wrought?

Let no one be offended therefore at Moses saying that four rivers, which are at this day widely distant from each other and have now different fountains, flowed from one source in the garden of Eden. For as I have here repeatedly observed we are not to think that the form of the world now is the same as it was before the sin of Adam. Origen was indeed of this opinion himself, and yet he turned aside to the vainest allegories.

The Nile indeed exists to this day, so does the Ganges. But as Virgil says concerning the destruction of Troy, "A cornfield now flourishes where Troy once stood," so if any one had seen the Nile and the other great rivers mentioned by Moses in their primitive beauty and glory he would have beheld them to be far different from what they are now. For not only are their sources altered, but their qualities and their courses are also changed; just as all other creatures are also deformed and corrupted. Hence it is that Peter affirms "That the heaven must receive Christ until the times of the restitution of all things," Acts 3:21. For Peter here intimates, that which Paul also testifies, that the whole creation was subjected to vanity, Rom. 8:20, and that the restitution of all things is to be hoped for; the restitution not of man only, but of the heaven and the earth, of the sun and of the moon, etc.

My answer therefore to all questioners upon the passage before us is: There is the Nile, there is the Ganges and there are other rivers still in existence; but they are not now such as they once were; they are not only confounded with respect to their sources, but altered as to their qualities also. In the same manner also man has indeed feet, eyes and ears, just as they were created and formed in paradise; but all these same members are miserably corrupted and marred by sin. Adam before his sin had eyes the most bright, a smell of body the most pure, refined, delicate and grateful; a body the most perfectly adapted to generation and to every purpose intended of God without the least let, hindrance or obstruction in the performance of those purposes as services in obedience to God. But how far removed from all this aptitude, this service and this natural vigor are all our members now! Just the same is the present nature of these rivers and of the whole creation if compared with its original state and condition.

Let us look therefore in hope and faith for the "restitution of all things;" not of the soul only, but of the body also; believing that we shall have in that day a body better and more noble even than it was when first created in paradise. For we shall not then be placed in a state of animal life, subject by its nature to alteration and change; but in the state and enjoyment of a spiritual life; that life, into which Adam would have been translated, if he had lived without sin. Into the hope of this life Christ brings us by the remission of sins; and thereby makes our condition better and higher than Adam enjoyed, but lost in paradise.

The Hebrew verb SAB, which Moses here uses, has a very extensive meaning; it signifies "to go round," as watchmen go their round in a city. Pishon, therefore, or the Ganges is still in existence, if you speak of its mere name and stream; but if you consider its fertilizing and fructifying qualities, its various other properties and the course of its waters, even the remnants of the original noble river are not to be found.

The land of Havilah is India, situated towards the east. This country is celebrated both in the present passage and in other places in the Scripture as most rich and abundant in every respect. So that at this day the gems and the gold of India are considered the most precious and most noble. I believe however, according to the phraseology here adopted by Moses, that in "the land of Havilah" is included Arabia Felix and other adjacent regions.

When Moses speaks of bdellium and the onyx stone, I take these specimens of gems for gems in general. For we find India to abound even at the present day, not only in jewels of the description mentioned, but in emeralds, sapphires, rubies, garnets, diamonds, etc.; for I retain their appellations as they are now used among us. But here again I would bring back your attention to that which I have before stated. Seeing that this region is endowed from above with such a rich abundance of all things useful and precious; how much more rich, abundant, opulent and divinely favored must we conclude it to have been in its original state before the sin of the fall! Its present productions and contents can scarcely be called even remnants of its former excellency.

Vs. 13, 14. And the name of the second river is Gihon; the same is it which compasseth the whole land of Cush. And the name of the third river is Hiddekel; that is it which goeth toward the east of Assyria. And the fourth river is the Euphrates.

Moses mentions the three remaining rivers by name only, giving no particular descriptions in reference to them. Gihon is the Nile. This river, as it runs through all Egypt, takes in its course, Cush or Ethiopia also, as well as Egypt. Hiddekel is the Tigris (in Armenia), the most rapid river of all. "The fourth is the river Euphrates." As if he had added, the river near to us.

In this passage therefore we have a description of paradise with its four rivers. But now it is utterly lost and unknown; and no traces of it exist except these four rivers. And even these, first rendered leprous as it were and corrupted and marred by sin; and then changed, altered and confounded in their sources and in their courses by the mighty Deluge.

Moses now proceeds to describe how a law was given to Adam before Eve was created, so that he might have a mode or form of external worship, by which to show his obedience and express his gratitude to God.

PART III. THE INTRODUCTION OF MAN INTO THE GARDEN, THE COMMAND GOD GAVE HIM AND THE THREATENING GOD ATTACHED TO IT

I. V. 15. And Jehovah God took the man, and put him into the garden of Eden to dress it and keep it.

After God had created and variously adorned the universe of heaven and earth, he next prepared the garden of Eden, which he willed to be the habitation and royal seat of man, to whom he had committed the government over all other living creatures of the earth, the heaven and the sea. And now God places man in that garden as in a citadel and a temple, from which he had liberty to go out and to walk abroad in any other part of the earth, which also was most fruitful and most delightful; and there to amuse and delight himself with the beasts and other animals when and as he wished.

And God gives to Adam a two-fold charge that he should work or till this garden, and also that he should guard and defend it. Some faint vestiges of this original command yet remain in these miserable remnants of primitive things, which we still possess. For even to this day these two things must ever be joined together: not only that the earth should be tilled but also that the productions of that cultivation should be defended. But both these great principles are corrupted and marred in an infinite number of forms. For not the tillage of the earth itself only but the defense of it also are filled with every kind of misery and trouble. And what the cause of all this sorrow is will be fully clear to us shortly in the following chapter of this book. For we shall there see that this working or tillage of the earth is defiled and embarrassed by thorns, by thistles, by the sweat of the brow and by various and unending misery. For, to say nothing about the labor and sorrow of procuring necessary food, what difficulty, what labor attend even the bringing up a child from its birth!

If Adam therefore had remained in his innocency he would have cultivated the earth and planted his beds of spices, not only without toil or trouble but as an amusement, attended with exquisite pleasure. His children when born would not long have needed the breast of their mother, but in all probability would have started on their feet, as we now see chickens do by nature, and would have sought their own food from the fruits of the earth, without the helplessness or weakness and without any labor or sorrow of their parents! But now how great do we behold to be the pain and misery of our birth, our infancy and our growth!

If we speak of food and the misery attending it, not only have beasts the same general produce of the earth, now no longer an Eden, which we have; but men defraud men of the same and rob them of it by theft and plunder. Hence hedges and walls and other strong defences are found necessary for the protection of property; and even by these the produce, we have obtained by the labor and sweat of cultivation, can scarcely be preserved in safety. Thus we have indeed a remnant of the labor of cultivation, but very far different from the employ of the original tillage. Not merely because it is attended with the greatest toil and distress, but because the ground itself, being as it were unwilling, yields sparingly; whereas to Adam it yielded as it were with the greatest joy and with the richest abundance, whether he sowed his seed within Eden itself or in any other part of the earth. There was then no danger from plunderers and murderers. All was in perfect peace and safety.

In all these respects therefore we can form an idea of the mighty evil of sin; when we behold the thorns, the briers, the sweat of the brow, etc., which are before us. Whichever way we turn the magnitude of that evil is ever present. Hence man did not fall by sin in soul only, but in body also; and both participate in the punishment. For labor is a punishment, which in the state of innocence was an amusement and a pleasure. Even as now, in the present state of the misery of nature, if any one has a productive garden, neither digging nor sowing nor planting is a labor, but a certain devoted employment and a delight. What then must have been this employment and delight in the garden of Eden in the state of original innocence! How much more pleasurable and perfect!

And here also we may reflect with profit that man was not created to idleness, but to labor; no, not even in the state of primitive innocence. Wherefore every state of an idle or indolent life is condemnable; such for instance as the life of monks and nuns.

As the original labor and employment of man were unattended with sorrow or distress, as we have shown, so also this guarding and protecting of that which he possessed was full of pleasure and delight; whereas now all such protection is full of labor and peril. Adam could have stopped or driven away even bears and lions by one single word. We have now indeed our means of defense, but they are truly horrible; for we cannot do without swords and spears, and cannon, and walls, and ramparts, and castle-fosses, etc.; and even with all these we and our loved ones scarcely abide in safety. Hence we have scarcely the feeblest traces remaining either of the original work or the original protection.

Others expound this passage differently, making it to mean, "that God might till and keep it." But the text speaks of human "tilling" and human "keeping" absolutely. So Cain just below, Gen. 4:2, is said to have been "a tiller of the ground." And in Job and Ecclesiastes kings are called tillers of the earth or husbandmen; not merely on account of their labor itself in tillage, but on account of their guardianship and protection. But as I have all along said, labor and protection are now hard and difficult terms? But originally they were terms denoting a certain delightful employment and exquisite pleasure.

II. Ver. 16, 17a. And Jehovah God commanded the man, saying, Of every tree of the garden thou mayest freely eat; but of the tree of the knowledge of good and evil, thou shalt not eat of it.

Here we have the institution of the church before there was any domestic government (oeconomia) or civil government (politia). For Eve was not yet created. And the church is here instituted without any walls or any pomp; in a place all open and most delightful. After the church was instituted domestic government (oeconomia) is established, when Eve is brought to Adam as his life-companion. Thus we have at God's hand a church before a private house; the former of which indeed is greater and better than the latter.

And as to civil government (politia); before sin there was none; nor was it needed. For civil government is a necessary remedy for corrupt nature. Because the lust of men must be curbed by the chains and penalties of the laws, that it transgress not all bounds. Wherefore we may properly term polity, or civil government, the established "kingdom over sin," just as Paul also calls Moses the minister and the law the "ministration of sin and of death," 2 Cor. 3:7, 8; Rom. 8:2. For the one and special object of civil government is to prevent sin. Hence Paul says, "that the power beareth the sword" and is "the avenger of evil doings," Rom. 13:4. If therefore, men had not become evil by sin there would have been no need of civil government; but Adam would have lived with his posterity in the greatest joy, peace and safety, and would have done more by the motion of one of his fingers than can now be effected by all the magistrates, all the swords and all the gallows of a kingdom. There would then have been no ravisher, no murderer, no thief, no slanderer, no liar. And therefore what need would there have been of civil government, which is as it were the sword, the caustic and the terrible medicine, which are necessary to cut off and burn out noxious members of the state, that its other members may be saved and preserved.

After the establishment of the church therefore in paradise is committed unto Adam the government of his family. The church is thus first instituted by God, that he might show by this as a sign that man was created to another and a higher end than any of the other living creatures. And as the church is thus instituted by the Word of God, it is certain that Adam was created by an immortal and spiritual life to which he would assuredly have been translated and conveyed without death after he had lived in Eden and the other parts of the earth to his full satiety of life, yet without trouble or distress. And in that life there would have been none of that impure lust which now prevails. The love of sex for sex would have been uncontaminated and pure. Generation would have proceeded without any sin or impurity, in a holy obedience unto God. Mothers would have brought forth children without pain, and children themselves would have been brought up without any of that misery and labor and distress with which they are now always reared.

But who can find language capable of describing the glory of that state of innocency, which we have lost? There certainly still remains in nature a desire of the male for the female. There also proceed the fruits of generation. But the whole is attended with a horrible impurity of lust, and with overwhelming pains of parturition. To all this are added turpitude, shame and confusion even between man and wife when they would enjoy their lawful embrace. In a word, even here and in all things else, is present the unspeakable awfulness of original sin. Creation indeed is "good." The blessing of fruitfulness upon creation is "good." But all these things are corrupted and spoiled, by sin. So that even man and wife cannot enjoy them without shame and confusion of face. Whereas none of these things would have had existence if the innocency of Adam had continued. But as husbands and wives eat and drink together without any shame; so there would have been a singular and heavenly purity without any shame or confusion of feeling, either in generation or in parturition. But I return to Moses.

The church was originally instituted, as I have observed, before there was any house or family or domestic government. For the Lord, we here find, preaches to Adam and sets before him the Word. On that Word, though so short, it highly becomes us here to pause awhile and dwell. For this sermon of God to Adam would have been to him and to us all, his posterity, had we continued in the original innocence, a whole Bible as it were. And did we, or could we, possess that sermon now we should have no need of paper, ink and pens, nor of that infinite multitude of books, which we now require to teach us knowledge and wisdom. The whole contents of these books put together, could we grasp them in our minds, would not put us in possession of one-thousandth part of that wisdom, which Adam possessed in paradise. Could we attain to the sum of all the wisdom in all the world, this short sermon would swallow up and overflow the whole. It would show us in all plainness and fullness, as if painted on a tablet, that infinite goodness of God which created this nature of ours pure, holy and perfect; and it would show us with equal plainness all those impurities, calamities and sorrows, which have since overwhelmed us by the inbursting of sin.