Exposition on John 5, Genesis 2
AN EXPOSITION VPONUPON THE SECOND OF GENESIS.
Geneſ. 2.9.
And out of the ground made the Lord God to grow eueryevery tree that is pleaſant to the ſight, and good for food: the tree of life alſo in the midſt of the Garden, and the tree of knowledge of good and euill.
FIrſt, ſome Sacraments God gaue vntounto man, firſt, in his innocent eſtate, which were two; firſt, the Tree of Life; ſecondly, the Tree of Knowledge of good and Euill.
Secondly, ſome in his corrupt eſtate; Firſt, either before Chriſt prefiguring him: Secondly, or after Chriſt, as memorials of him.
Thirdly, Sacraments before Chriſt were of two ſorts: firſt, either ſuch as did belong to all ſorts of people. Secondly, ſuch as were peculiarly appropriated to the Iewes.
Fourthly, of the forme… ſort were, firſt, the Flood, and Noahs preſeruation in it: ſecondly, the Rainebow.
Fifthly, of the later ſort there are two kinds:
Sixthly, 1. Some were extraordinary, during but for once, or a ſhort time, and anſwering either to Baptiſme, as 1. Cor. 10. firſt, the Red Sea; ſecondly, the Cloud: or to the Lords Supper, as firſt, the Manna; ſecondly, the water flowing out of the Rocke.
Seuenthly, 2. ſome were ordinary: as firſt, Circumciſion anſwering vntounto our Baptiſme, 1. Col. 2. ſecondly, the Paſſeouer anſwering to the Lords Supper.
Eightly, Sacraments after Chriſts comming to continue till the end of the World, are two: Firſt, Baptiſme; Secondly, the Supper of the Lord.
The two Trees are deſcribed: Firſt, by their place: firſt, generall, the Garden; ſecondly, particular, the middeſt of it.
Secondly, by their names.
Middle, … though this may bee vnderſtood that the T…ee was in the garden, and no more; yet it is better to take it properly, that it ſtood in the very midſt where it might alwaies be ſeene, and thought of by the man.
Tree of li…e,] ſome expound this allegorically: but that it is not ſo meant appeares, by the plantation, by the growth, by the fruits they bare, by the ends of their placing there, by the euent of the tranſgreſſion.
It was a Sacrament in two reſpects.
1. To put man in minde of his preſent [immortall] eſtate, by vertue of his creation.
2. To giuegive him notice of his future eſtate. which ſhould be according as he vſed or abuſed this.
The Tree of Knowledge, did aſſure him, that if he did tranſgreſſe, he ſhould die the death.
Why it was called the Tree of Life, there is ſome doubt. Some ſaid that it had vigor in it, to preſerue the life in perpetuitie, and immortalitie. But it ſeemes to be otherwiſe: for firſt immortalitie was properly giuen to man in his creation, why then ſhould we giuegive it to the Tree of life? Secondly, then it muſt either hauehave kept him from ſin, or hauehave giuē him immortalitie, whether he had ſinned or no; both are falſe. And to the obiections, which may ſeeme to confirme that opinion, as firſt out of chapter 3.22. Leaſt man ſhould put forth his hands &c.] Wee anſwere that it is taken Ironically, to lay forth mans conceit plainely.
2. Why then man ſhould be driuen out of Paradiſe? Aanſw. Firſt, becauſe that he might the better know, that he was indeed depriued of life, being now thruſt from the ſigne. Secondly, to ſhew that he was not worthie of the thing ſignified, viz. life, becauſe he was vnworthie of the ſigne. Thirdly, to ſhew that the ſigne doth not belong to them, who hauehave no right and title to the thing ſignified. For now Adam had loſt l…fe eternall, whereof this was a ſigne. Then the ſafeſt reſolution is, that this Tree, was called the Tree of life, becauſe it was ordained of God a ſigne and pledge of life eternall, ſo long as man remained obedient.
So that other tree was a ſigne and ſeale of that wo…full knowledge that man ſhould hauehave, if hee did tranſgreſſe: not that this tree could infuſe any knowledge.
Now this did ſeale vp eternall life in two reſpects.
1. In aſſuring him that he was now immortall by his creation, and that he ſhould continue therein.
2. In a repreſentation of Chriſt, who is life, Col. 3.4. Prou. 5. 8. Ioh. 1.4. For man in his innocent eſtate, ſhould hauehave had neede of Chriſt, though not to be incarnate, yet as hee is the wiſedome of the Father, and the power of God, by whom all things were created. So this was to ſhew that this life came not from himſelfe, but from Chriſt.
Gen. 7.23.
And eueryevery liuing ſubſtance was deſtroyed, which was vponupon the face of the ground, both man and cattell, and the creeping things, and the foule of the Heauen; and they were deſtroyed from the Earth: and Noah onelyonly remained aliue, and they that were with him in the Arke.
THeſe words layes downe the euent of that great deluge, and containes in them two points. Firſt, that the World and other creatures were deſtroyed Secondly, that Noah, and the reſt of his family were preſerued They are a ground of that third Sacrament before mentioned. In handling of which, we will conſider three points.
1. That this is a Sacrament, which is apparent by that application which Saint Peter m…kes of; 1. Pet. 3.21. where he maketh Baptiſme, and the flood, alike figures repreſenting one thing. foreign is a reſemblance of a thing, and foreign a like reſemblance of the ſame thing [ſometime.] For we are not to vnderſtand this, as a ſubordinate Sacrament, or as a Figure of Baptiſme, for then it followes. Firſt, that a Sacrament may be a ſigne of a Sacrament. Secondly, that ſomething ſhould bee repreſented to Noah, which he knew not of, for Baptiſme was inſtituted long after.
2. What kinde of Sacrament this was; It is firſt, the firſt Sacrament which we reade recorded in Scripture, giuen to the Church, [after the fall of man.] Sacrifices there were as wee reade of Abell and Cain, which were alſo in a manner as Sacraments, becauſe both repreſented Chriſt, and God by that meanes did vphold their faith in expectation of him. But now the Church hauing a long time waited for the accompliſhment of the promiſes, and accounting them to bee now the further of, that they might ſay as it is, 1. Pet. 3 4. It ſtood in more need to be ſupported in faith and hope, and ſo God ordained firſt extraordinarie Sacraments, and then ordinary to continue till Chriſts comming.
2. This was an extraordinary Sacrament; ſuch as were thoſe that were either done but once, or did continue but a ſhort time; as the Red Sea, Manna, &c. Now it was extraordinary in two reſpects. Firſt, becauſe it was wrought by a miraculous power of God. Secondly, becauſe it was wrought vponupon an extraordinary occaſion: yet neuertheleſſe, though for the Act it was but once for the vſe, it is continuall to the Church of God.
3. In what reſpect it is ſaid to be a Sacrament; and theſe are; Firſt, in generall, becauſe it repreſents vntounto, and aſſures the Church of God of their deliuerance from the wrath of God, by which all the world beſides periſhed; Secondly, particularly; Firſt, becauſe it did prefigure the killing of the old man, and quickening of the new, and preſeruation of it vntounto life eternall. In that the wicked World periſhed, and righteous Noah was preſerued aliue: the which thing is aſcribed to Baptiſme Rom. 6. initio. Secondly, becauſe that as ſafetie was brought to Noah, by meanes of the Arke: ſo ſaluation is not to be had, but only by Chriſt. Act. 4.12.
3. Becauſe as the Arke could not ſaue Noah, vnleſſe hee were in it; ſo likewiſe muſt wee bee in, and of the Church: whereof the Arke was a figure, it repreſenting Chriſt, not as a particular perſon, but as a myſticall body, ioyned with his Church. Other reſemblances their might be made, as; Firſt, that in the Arke were few, ſo they are but few that ioy…e themſelues to the Church, and repoſe confidence in Chriſt. Secondly, that as of thoſe that were in the Arke, one was a curſed Cham. So in the Church there are many Hypocrites: but thoſe before alleaged, are the maine and principall points.
The inſtructions that ariſe out of this place are; Firſt, in generall, to ſhew vntounto vsus, that this Hyſtory is analogicall; it hath not only an hyſtoricall, but alſo a myſticall and ſpirituall ſenſe. Neither yet will it follow, that one place may hauehave two ſenſes; for theſe are but two parts of one entire and full ſenſe.
Queſt. But how may a man know when their is a myſtery, beſides the hyſtory?
Anſw. This we may know; Firſt, by a diligent obſeruation of the circumſtances. As the Apoſtle doth prooue by circumſtances; Heb. 4.7. that what the Prophet Dauid ſpeaketh; Pſal. 95.7. muſt be vnderſtood of the ſpirituall reſt. So Act. 2.29. Peter prooues Dauids ſpeech to be meant of Chriſt; Secondly, by comparing one place with another, the Old Teſtament with the New: as that of the Red Sea. By 1. Cor. 10. That in Exod. 12.46. with Ioh. 19.36. thence we muſt learne diligently to marke the Scriptures, to obſerue the circumſtances, but eſpecially thoſe applications that the Holy Ghoſt maketh, becauſe this is the ſureſt way.
2. That God doth performe a double benefit to his children, by temporall preſeruation. Firſt, ſafety from temporall danger. Secondly, aſſurance of deliuerance and redemption from ſinne; which as it ſhewes the tender care of God ouer vsus, ſo it teacheth in all temporall preſeruations, to hauehave an eye to him, in regard of our ſoules, for if God be mercifull to preſerue our bodies, how much more our ſoules; and though all temporall deliuerances are not Seales and Sacraments of this yet this vſe may we well make of them. But withall as Noah did, ſo muſt we.
1. Beleeue Gods promiſes, and apply them to our ſelues.
2. And alſo yeeld our ſelues to the direction of his Word, in regard of the meanes to accompliſh the ſame; which is a maine and principall vſe of this ſtory.
3. Hence obſerue, that thoſe things which worke deſtruction to the wicked, are a meanes of preſeruation to the Godly; as was the Red Sea. The Angell that went behinde the Iſraelites campe. Chriſt, the Word, the Sacraments; which is for the comfort of the faithfull, that they need not be terrified with thoſe iudgements that befall on others. For as a mercy ſhewed to the faithfull, ſhall be no aduantage to the wicked, ſo a iudgement lighting on the wicked, ſhall be no damage to the godly, I meane in regard of that which is indeed, viz. ſpirituall hurt, or ſpirituall bleſſings.