The History of the Creation, Treatise · Chapter 14
CHAP. XIV.
Of the estate and condition of our first parents: In five things. 1. The blessing of fruitfulnesse; A speciall blessing: Vses. Marriage free for all men. Colonies. 2. Dominion over all living creatures. Foure Requisites thereto. Degrees of it: Absolute, and Dependent: Vnlimited, and Limited. Restored in Christ. 3. Food for man. Not the living creatures: in innocency. 4. Mans habitation. Eden: What. Of the rivers. Twelve opinions about Paradise. Of the two trees in Paradise: Why the tree of life. How of the knowledge of good and evill. 5. Of Gods image.
ANd God blessed them, and said unto them, Be fruitfull and multiply, Gen. 1. 28.and replenish the earth, and subdue it, and have dominion over the fish of the sea, and over the fowles of the aire, and over every living thing that moveth upon the earth. Vers. 29. And God said Behold, I have given you every herbe bearing seed which is upon all the face of the earth; and every tree in which is the fruit of a tree yeelding seed, to you it shall be for meat. Vers. 30. And to every beast and foule and creeping thing wherein there is life, I have given greene herbe for meat; and it was so.
After the History of the particular creation of the Woman with the immediate Antecedents and Consequents thereof; The The condition of our first Parents;next thing in order is the historicall description of the state and condition of our first parents in the creation, in their integrity and innocency before their fall and corruption, while Gods image imprinted on them remained perfect, both in their Soules and Bodies; so that they had no least blemish or infirmity in their naked bodies, whereof they might bee ashamed.In five particulars.
In this their first state of innocency there are divers things mentioned by Moses, and historically laid downe in this History of the Creation, which are to bee unfolded in order.
The first is the blessing of fruitfulnesse, wherewith God 1.blessed them so soone, as hee had created them male and female: This is laid downe in these words, And God blessed them and said unto them, Bee fruitfull and multiply, and replenish the Earth, Verse 28.
The second is the power and dominion which God gave them 2.over the earth, and over all living creatures in the water, aire, and earth: this is in the last words of the Verse; and subdue it, and have dominion over the fishes, fowles, and beasts.
The third thing is the bountifull gift of all herbes bearing seed, and of all fruits growing upon Trees; which God gave to 3.mankind for bodily food, Verse 29. And his free gift of green herbe or grasse for meat to the birds, beasts, and creeping things, Verse 30.
The fourth thing is the place of their habitation, the garden 4.which God planted in Eden; this is described, Chap. 2. 7. and so a-long to the 16. Verse.
The fifth thing, which is the chiefest of all, and which is first of all mentioned in the creation of Man and Woman, is the image 5.of God in which they were both created: This requires a more large discourse for the understanding of it; and for that cause I have deferred the handling of it to the last place next before the conclusion of the whole creation, even his viewing and approbation of every thing which hee had made for very good, laid downe, Verse 31.
The first is the blessing of fruitfulnesse for the multiplication Of the blessing of fruitfulnesse.and increase of mankind, even to the filling and replenishing of the Earth, and the subduing of it. In describing this blessing Moses doth her first lay downe the blessing in a generall word, saying, God blessed them.
Secondly, hee sheweth more particularly wherein this blessing doth consist, to wit, in bodily fruitfulnesse for the increase of mankind, in these words, Be fruitfull and multiply.
Thirdly, the aboundance of the blessing and large extent of fruitfulnesse, even to the replenishing of the Earth, and subduing of it.
First, whereas God is said to blesse them, the meaning is, that God gave them the gift of fruitfulnesse, so soone as hee had made them in his owne image male and female: For the Hebrew word which is here used, signifieth first and primarily to bow the knee, or to kneele downe, as appeares, Gen. 24. 11. 2. Chron. 6. 13. Psalme 95. 6. Dan. 6. 10. And because bowing What the word signifieth,of the knee is a kind of submitting and applying of the body in kindnesse to some person, to doe him some kind and pleasing service, hereupon this word is translated and used in the Scriptures to signifie, First Gods applying of himselfe to men, and 1.as it were bowing downe from the high throne of his Majesty to shew himselfe kind unto them, by giving them many both earthly and spirituall blessings in this life; yea, and himselfe with all his goodnesse to bee their portion, and to make them fully blessed in glory. Secondly, it is used to signifie mans applying 2.of himselfe to God, by bending his knees and his speech to praise God, and to laud and extoll his name, and to render pleasing thanks to his Majesty, and also one mans applying of his speech to another; and with bowed knees to salute him, as Gen. 24. 60. and 2 King. 4. 29. Also the action of Parents, publike Ministers, and superiour Persons whom God hath set over others bowing downe towards them, and applying themselves to them to wish all blessings unto them, and to pronounce them blessed of God, as Melchisedeck blessed Abraham, Gen. 14. and Isaac blessed Iacob, Gen. 27. and Iacob blessed his Sons, Gen. 49. and Moses blessed Israel, Deut. 33. In this place God is said to blesse them: that is, to apply himselfe to them, and as it were bowing downe kindly to give them a blessing. But because there are many blessings which God bestowes on men; Some are naturall, earthly and bodily blessings; Some heavenly and spirituall; And God Bodily blessings of two so…s. 1.blesseth men with bodily blessings two wayes, and in a two-fold respect; either by giving them gifts and abilities, as naturall wisedome and knowledge in their mindes; and strength and ability of body to doe some naturall and morall worke; or else by assisting them in the exercise of those gifts and abilities, and 2.giving good issue and successe unto them; as for example, making their wisedome and knowledge effectuall, and giving good successe to the actions of them; and making the strength of their bodies, and their appetite, and actions of generation successefull to the bringing forth and increase of children. Now here wee are not to understand any heavenly or spirituall grace or gifts, but onelyonly a naturall, bodily, even ability and strength of body and of nature for procreation of children and posterity without any defect or infirmity, or any failing of their endeavours, or frustrating of the action of generation: thus much is here meant in these words. And this appeares plainely in the next words, which shew in particular what this blessing is even the blessing of fruitfulnesse in procreation of children: And God said u…o them, Bee fruitfull and multiply; which in effect, and in true sense and meaning is all one as if Moses had said. And God almighty by the eternall Word, his Son did give unto them the blessing of fruitfulnesse, even mutuall affection for procreation, and strength and ability of body to procreate and bring forth the fruite of the body, that is, children in that image of God, in which they themselves were made, and that according to their owne will and desire without failing, defect, or infirmity. Here then wee see this blessing was a perfect naturall blessing, even the perfect gift of procreation, for the multiplication and increase of mankind. And thirdly, that it was a blessing of great measure and aboundance, even fruitfulnesse and ability to multiply mankind to the replenishing of the earth, and subduing of it, the next words shew: And replenish the Earth, and subdue it. The first words, replenish the Earth, doe plainely shew, that God gave them the blessing of fruitfulnesse, and ability to multiply mankind untill the earth were filled with inhabitants of the children of men. And the other word, subdue it, signifies not taking of The earth, how subdued by Adam. 1.the Earth into possession by violence and strong hand; as the word is used, Num. 32. 22. Ios. 18. 1. 2 Sam. 8. 11. where countries are said to bee subdued by force of armes. Neither doth it signifie subduing of the Earth by forcing it to bring forth corne, herbes, and fruit trees by hard labour, manuring, 2.and tillage: For, in the creation, the Earth was made fruitfull of it selfe, and brought forth aboundance of all herbes, plants, and trees, freely, without culture or labour of man forcing it; and there was no creature to resist mankind, and to keepe them out of possession; but the whole Earth was free for all men, and sufficient to satisfie them with all things needfull. But here it signifies mens inhabiting, occupying, and possessing of the 3.Earth, and that in such numbers and multitudes, as were then able to eat up the fruite of it, if man had stood in innocency; and now are able since mans fall, to till it, and bring it into subjection being cursed and made barren; so that no region or country may lye desolate and barren without tillage and habitation of men. This is the true sense and meaning of the words.
From whence wee learne 4. points of Doctrine: The first, Doctr. …. Procreation of children a speciall blessing.That procreation of children in lawfull marriage, is a speciall blessing and gift of God, given in the creation for the multiplication and increase of mankind. My text here declares it to bee a blessing, and other Scriptures confirme the same. Psalme 137. the Prophet David proclaimes children to bee an heritage which cometh of the Lord, and the fruite of the womb to bee his reward, and the Man to bee happy who hath his quiver full of such arrowes, which are like arrowes in the hand of the mighty Man. And Psalme 128. 3. hee saith, that this is a blessing and happinesse of the Man which feareth God, and walketh in his wayes, that his Wife is as a fruitfull vine by the sides of his house, and his children like olive plants round about his table. And as Abraham the Father of the faithfull counted it a great defect, and want of a speciall and principall outward blessing, that hee did goe childlesse, and God had given him no seed, Gen. 15. so all Gods faithfull servants did pray to God for issue to themselves; and did wish it as a great blessing to others whom they loved; as wee see in the example of Isaac, Gen. 25. 21. who prayed to God for his Wife that shee might bee fruitfull: Of Moses, Deut. 1. 11. who prayed that Israel might bee multiplied a thousand times more: Of the Elders and People of Bethlehem, who prayed that God would give issue to Boaz of Ruth, and encrease his family like the family of Pharez; Ruth 4. 11. Of Hanah the Mother of Samuel 1 Sam. 1. Of Zacharie and Elizabeth Luk 1. And all the godly Matrones, the Wives of the Patriarches, counted it their reproach among Women to bee barren, and a great blessing to have children as wee see in Iacobs wives, Gen. 36. 23. and by Hannah's teares, 1 Sam. 1.
This serves first to teach and admonish all Men and Women Vse 1.to seeke it as a blessing from God, and so to esteeme it, and to render unto God thanks accordingly, as Hannah and Zacharie, and the blessed virgins, as in their holy songs most evidently appeareth. If Men and Women could have grace thus to doe, it would bee a speciall meanes to make them respect their children, as great blessings, and pledges of Gods favour; and to make them strive to devote and consecrate their children to God and his worship, and to traine them up to bee fit instruments of Gods glory, and pledges of their thankfulnesse to God.
Secondly, it serves to discover the grosse errour and heresy Vse 2.of the Manichaeans; who held that marriage and procreation of children was a worke of the Divell, as also of some Popes of Rome, who held marriage which is honourable among all, and the Syri…s.bed undefiled, as the Apostle affirmeth, Heb. 13. 4. to bee a worke of the flesh, which makes men unpleasing to God. The Lord despiseth not his owne ordinance; and marriage is ordained by him for increase of mankind, as this Doctrine teacheth; and therefore the opinion of these Hereticks and Popes is erroneous and abominable.
Secondly wee hence learne, that as the blessing of fruitfulnesse Doctr. 2. Marriage free for all men.was given to all mankind in the creation: so marriage, which God appointed for the increase of men on earth, is by the law of God, which is written in mans heart, and engraven in mans nature, free for all Men and Women, to whom God hath given ability and strength of body for procreation and fruitfulnesse, for increase of mankind. As the text here openly expresseth so much, so in all the Scriptures wee have examples of holy men of all sorts, even of Priests and Prophets, not onelyonly allowed, but also commanded by God to take Wives and beget children, as Isaiah cap. 8. 3. Ezechiel chap. 24. Hosea chap. 1. And the Apostle commends it as honourable in all, Hebr. 13. 4. And the Apostles who were most devoted to Christ, and to his worke, did lead about Wives with them, 1 Cor. 9. 5. And although in times of great trouble and persecution raised up against Christianity, Wives are a great burden, and breed much care and griefe to preachers of the Gospell, especially who must bee ready to run and flee whithersoever God cals them; and therefore in such cases the Apostle, by reason of the urgent and pressing necessity, holdeth it better for continent and chaste Men and Women to remaine unmarried, 1 Cor. 7. 26. And our Saviour doth approve, and well like it, in case when a mans heart and affection is so extraordinarily taken up with the love of the Kingdome of heaven, that hee is like an Eunuch without any desire of affection of marriage, Matth. 19. 12. Yet, wee have no word or precept in all the Scripture to restraine any Persons of any order or calling from liberty of marriage. Saint Paul affirmes that he and Barnabas had power and liberty in this kind, though they used it not, 1 Cor. 9. 5.
The consideration whereof serves: First, to teach Men and V… 1.Women of all sorts to maintaine and retaine that liberty which God had given them from their first creation, and to admonish them to beware, that neither Satan by his suggestions, nor any of his wicked instruments by their cunningly devised fables, nor any misconceipt of their owne hearts, doe lay a needlesse snare upon their consciences, and possesse them with a false opinion, concerning that liberty which God hath written in mans heart in the state of innocency, which cannot bee taken away without violence offered to nature. They who are thus instructed and fully perswaded, if they doe marrie, they may have comfort in this assurance, that they are not out of Gods high-way, neither in this have swerved from his perfect law, and rule of liberty. If they find many crosses in the married life, yet let them know, that they are not curses laid on marriage for an unlawfulnesse of it. If they doe live single to avoid worldly cares, and to devote themselves wholly to heavenly thoughts and spirituall cares for the Kingdome of heaven, they have more cause to rejoyce and glory in the aboundance of Gods speciall grace to them, in that hee hath given them an heart to forsake lesser blessings for the gaining of greater, and bringing of more glory to God.
Secondly, this sheweth, that the Popes prohibitions of Priests Vse 2. Against Popish virginity and vowes.marriage, and the absolute vowes of virginity and single life, taught and imposed by the Church of Rome, are cursed and corrupt inventions of men, and diabolicall devices, yea damnable haeresies, as the Apostle calleth them, 1 Tim. 4. 1. and 2 Pet. 2. 1. For, though divers holy Men of God, to whom God gave power over their owne wils, and the gift of continency to stand steadfast in their owne hearts have strongly resolved to keepe their virginity and to live single, that they might apply themselves to the service of God and his Church with greater freedome from worldly eares, and have steadfastly held their resolution, proving themselves such as our Saviour and his Apostle doe commend, Matth. 19. 12. and 1 Cor. 7. yet wee never read in Scripture, that they were commanded by God, or that they did bind themselves voluntarily by an unchangable vow, or under any execration to abstaine from marriage, and from procreation of children therein: but alwayes, without any absolute necessity imposed on them, remained at liberty to marry if just occasion were offered. If our adversaries object, that the law Ob.of nature must give place to the Evangelicall law, which hath greater promises, and tends to lead men to supernaturall and heavenly happinesse; and that for Christs sake and his Churches good wee must renounce liberty of nature: I answere, that the Evangelicall law doth not offer violence to the law of nature; Answ.neither doth it abolish any part thereof; but rather doth perfect it, by giving men grace willingly to neglect naturall liberty for the gaining of a better estate: As for example, the law of nature requires that men love Fathers, Mothers, Wives, Children, and their owne lives; and gives them liberty to hold lands and houses: but yet when the case so stands, by reason of tyrannie and presecution raging, that a man must either forsake all these, or deny Christ and renounce Christian religion; here a man ought to forgoe all for Christ, as the Gospell teacheth: And yet the Gospell never commandeth us to renounce Father, or Mother, or Houses, or Land, and the like, and to expose our selves to death, when we may, together with Parents, Wives, Children, and Life, still cleave to Christ and enjoy him for salvation; yea it were frensie and fury for any Church to impose lawes on men for the hating of Parents, Wives, and Children, forsaking houses and lands, and giving themselves to death voluntarily when there is no inevitable necessity laid on them, but they may live good and faithfull Christians, and yet love Parents, Wives, and Children, possesse lands and houses, and live in safety. Wherefore, though wee highly commend them who more zealously follow Christ, and forsake the World, and make small account of naturall blessings in comparison of spirituall, but doe as Saint Paul did who made the Gospell free, and did not use lawfull liberty, and power: yet wee cannot but count them execrable who tyrannize and lay cruell snares upon mens consciences, and impose lawes, and vowes upon themselves, or others, to forsake, and renounce utterly their lawfull liberty, and to bind them by that law and vow which either they must breake, or else fall into many wofull inconveniencies and abominable evils and mischiefes, as wee see in the Popes lawes and vowes; which have proved causes and occasions of secret Whoredomes, publike Stewes, many Rapes and Murders of innocents, to the staining and defiling of the whole Land.
Thirdly, we hence learne, that our first parents, in the state of 3. Doct.innocency, had in them both the affection and naturall desire to bring forth children, and to increase mankind with all convenient speed, God so commanding them; also they had all strength and ability of body to beget and bring forth, and there was in them no defect to hinder procreation for a moment.
The words of the text do plainely shew this: And reason Reas. 1.grounded on other Scriptures proves it fully. First our first parents were created perfect in their kind, and God gave them the blessing of fruitfulnesse. Now where there are all naturall perfections and abilities accompanied with Gods blessing, there can be no hinderance of procreation, or any failing in any naturall action; therefore this Doctrine is manifest.
Secondly, all barrenesse and all multiplying and frustrating Reas. 2.of conceptions came in as a curse for sin, and upon the fall of our first parents, as the Lord himselfe sheweth, Gen. 3. 16. Therefore there was no place for it in the state of innocency.
This serves to admonish us all so often as we see barrennesse Vse. 1.in men and women, and miscarrying wombes, and dry breasts; to remember our sin and fall in our first parents, and to grieve for our corruptions derived from them, and to humble our selves under Gods hand.
Secondly, to perswade us, and to make us see and beleeve, Vse. 2.that our first parents did not stand long in their integrity and state of pure nature; yea, that they did not lodge therein one night as the Psalmist speakes, Psal. 49. 12. For reason and common experience do teach us, that man doth readily and without any delay follow his will, and the affections which are most naturall in him; so soone as reason permits; now the affection and desire of procreation is most naturall, as all people of understanding do know, and the learned do grant; and his will must needs be acknowledged strongly bent and inclined to it, because God had commanded them to multiply and replenish the earth; and there was no reason moving man to restraine his will and affection, but onelyonly till he had viewed the garden wherein God had placed him, considered the trees and fruites of it, and received Gods commandement of abstaining from the forbidden tree, all which must needs be done before the end of the sixth day. And if man in the state of innocency had knowne his Wife, sheehad without faile conceived a seed pure without sin, and had brought forth children in Gods image perfect and upright; wherefore they did without doubt fall in the end of the sixth day, as I shall more fully prove hereafter.
Fourthly, wee hence learne: That it is Gods will revealed from the beginning, and his ordinance and law given in the Doctr. 4. The whole earth given to Man.creation, that the Earth and every part of it should bee free for any man to possesse and inhabit it, untill it bee fully replenished with so many men as are able to subdue it by eating up the fruit thereof. This text teacheth plainely this point, by shewing that one end for which God blessed Man and Woman with fruitfulnesse, was, that they might replenish the Earth. And to the same purpose, the Psalmist speaketh fully Psalme 115. 10. The heaven and heaven of heavens is the Lords, but the Earth hath hee given to the children of men: and Deut. 32. 8. it is said, that God hath divided the Earth to bee the inheritance of the Sons of Adam. This truth the cursed Canaanites acknowledged by the light of nature, and therefore they suffered Abraham, Isaac, and Iacob to sojourne in their Land, and there to live with all their families, to feed their cattell, to digge wels, and to sow corne, and were so farre from driving them out, while there was roome enough, and they lived peaceably among them, that they entered into league with them, Gen. 14. 13. and 21. 27. and 26. 28.
First, this serves to cleare that doubt, and to decide that question and case of conscience which is much controverted among Vse 1.godly and learned divines, and agitated in these dayes, to wit, whether it bee lawfull, to send people, and to plant colonies Of leading Colonies into other parts.in the vast countries of the west-Indies, which are not replenished with men able to subdue the Earth, and to till it: If wee bee Sons of Adam the whole Earth is free for us, so long as it is not replenished with men and subdued. The ancient straggling inhabitants or any other, who have taken possession before, they have right to so much as they are able to replenish and subdue, and bring under culture and tillage; and no other people have right to dispossesse and expell them, or to disquiet them in their possession, or any way to doe injury and offer violence to them, except they have such a commission and warrant as God gave to the Israelites to expell the Canaanites; but it is lawfull for any Sons of Adam by the law, which God gave in the creation (as this Doctrine shewes) to possesse and inhabite the vast places, and to subdue the barren untilled parts. And much more may true Christians, who bring the Gospell of salvation and word of life among them, by a second right in Christ, settle themselves there, and maintaine their possession of these lands which they have replenished and subdued by culture and tillage; and so long as they doe their endeavour to convert them to Christ by the preaching of the Gospell, and to make them partakers of the blessing in him the promised seed; they deserve to bee received with all honour of those savages who come by this meanes to owe themselves to them. Wherefore, Let no man bee scrupulous in this kind; but proceed with courage in such plantations, and with confidence of good successe, and blessing from God.
Secondly, it discovers great iniquity and injustice in divers Vse 2. Against three sorts of men. 1.sorts of men. First, in them who having gotten the first possession in some corner of some great continent and large region, do challenge the whole to, themselves as their proper right being no way able to replenish and subdue it; and by force seeke to keepe out all other people who come to live as neighbours peaceably in places neare unto them, for whom there is roome enough, and more land then they can subdue and replenish. Secondly, in them who think it lawfull for themselves to 2.invade countries replenished with men and subdued, and by force to expell or bring in subjection the old inhabitants without expresse warrant from God; as the Spanyards did depopulate many great countries in America, and root out and destroy the naturall inhabitants. Thirdly, in them who take possession of lands to the straitning of the natives; which the naturall inhabitants without their helpe can sufficiently replenish, and subdue, and bring under tillage. In these cases there is great injustice, and wrong offered to Gods law, which requires that as we would, that men should doe to us, so we should doe to them, and use no other dealing: and they who thus transgresse the bounds which God hath set in dividing the earth to all Nations and People, cannot justly hope for Gods blessing upon them.
The next thing after the blessing of fruitfulnesse, is the Lordship, rule, and Dominion, which God gave to man over all living II. Dominion over all living creatures.creatures; and that is in these words, Verse 28. And have Dominion over the fish of the Sea, and the fowles of the aire, and the beasts of the Earth, &c. For our full understanding whereof wee are to inquire, and search out: First, what things are necessarily required in perfect Dominion and Lordship over the creatures. Secondly, the divers degrees of it. Thirdly, in what degree Dominion over the creatures was given to man. Concerning the first, There are foure things required to perfect Dominion Requisites to it.and Lordship over the creatures; two in the Lord and Ruler, and two in the creature ruled and made subject. In the Lord and Ruler there is required, First, Power and ability to order, 1.rule, and dispose according to his owne minde, will and pleasure, in all things, the creatures ruled by him. Secondly, a true 2.right to use and dispose them according to his owne will and pleasure.
In the creature there is also required: First, a disposition fitnesse, and inclination to serve his Lord and Ruler, and to yeeld 3.to him in all things whatsoever hee shall thinke fit.
Secondly, a bond of duty, by which hee is bound to obey his Lord, and serve for his use, and necessarily to yeeld to him in all 4.things. All these things are necessarily required in perfect Lordship and Dominion: And wheresoever all these are found to concurre in the highest degree, there is most perfect Dominion; and where they are in a lesser degree, there is a lesser an inferiour Dominion; and where any of these faileth or is wanting, there the Lordship and Dominion faileth and is imperfect: As for example; The Lord God, as hee is almighty and omnipotent, so hee hath absolute power in and of himselfe, and all ability to order, and dispose, and rule every creature as hee himselfe will: And as he is Iehovah, the author of all being, who hath his being, and is that which hee is absolutely of himselfe without beginning, and doth create and give being to all other things; so hee hath absolute right to use and dispose all creatures according to his owne mind and will; and in these respects hee is absolutely called the Lord; and is absolute Lord even in this confusion of the World and all things therein; as over all other creatures, so over the rebellious Divell and all his wicked instruments; and hath absolute power to destroy them, or to make of them, even contrary to their disposition, what use he will. And because in the creation God made all things good and perfect in their kind and nature, according to his owne will and wisedome, and every creature as it was good in the nature and kind of it; so was it most fit & inclinable to serve for the use unto which the Lord appointed it in the creation: and as it was the worke of the Lords owne hand by him brought into being out of nothing; so there was a bond of duty laid upon it to obey the Lords word, and to yeeld to his will without any resistance or reluctation. And in these respects Gods Dominion and Lordship was not onelyonly most absolute over all creatures, but also most sweet and lovely unto them; even a most loving and fatherly rule of God over them, and a most free and voluntary subjection and obedience of them to him, and to his will in all things.
But now, ever since the fall and rebellion of the Divell against the light, and the fall and corruption of man, and the confusion which thereby came into the World; Though Gods power and right stand most absolute and unchangeable like himselfe, and hee both can and doth most justly over-rule the Divell and all creatures which are most corrupt and malicious, and makes even their enmity serve for his glory, and for the communion of his goodnesse more fully to his elect: yet this power and right he exerciseth not in that loving and fatherly manner over the rebellious and disobedient creatures; but by just violence and coaction; by necessity and strong hand forcing and compelling them to doe and worke, and to suffer and yeeld unto, and serve for that use, which they would not and from which they are most averse.
And because no other Lords have any such power or right over any creature, but all their power, and right is given them by God, and is but an image and shadow of his right and power; therefore their Dominion is not absolute and most perfect; but secondary and inferiour, depending upon Gods will, power, and pleasure. These things proposed as grounds and foundations, Degrees of it.wee may from them easily observe divers degrees of Lordship and Dominion.
The first and highest Lordship and Dominion, which is most 1.absolute over all creatures is that of God, which, in respect of Gods power and right cannot bee increased or diminished at all: For, as hee hath right, to doe with all creatures what hee will, because they are his owne, and hee gives them all their being; so he hath power as he is omnipotent, either to incline or to inforce them to doe his pleasure and to serve for what use hee will. The Angels in heaven and Saints glorified and made perfect, and all creatures in the state of innocency, as in duty they are bound to serve and obey God; so they have in them a fitnesse and inclination to serve and obey his will in all things to the vtmost of their power; and therefore this Dominion over them is lovely and amiable, and is paternum imperium, a fatherly rulo and Dominion over them. But the Divels, and wicked men, and all creatures corrupted are froward and rebellious; and his rule and Dominion over them is, in respect of them, violent and compulsive; and as a King he forceth them to doe what hee will, and compels them to serve for what use hee will, and justice requires it should bee so.
The second Degree of Dominion is, when a Lord hath both 2.power and right to rule over creatures, and they have an inclination and fitnesse to serve and obey; but all these are from a superiour Lord, giving this power and right to the one to rule, and disposing and binding the other to serve and obey.
This delegated Lordship and Dominion, is either unlimited, Dominion unlimited.or limited. Vnlimited is that which is not confined to some creatures, but is extended over all things in heaven and in earth; and it is a power and right to make them all serve and obey him in all things, whatsoever hee will. This unlimited Dominion is given onelyonly to Christ as Mediatour; who as hee is man personally united to God, and in his humane nature hath perfectly fulfilled the will of God, overcome all powers of darknesse, satisfied Gods justice, and redeemed the World, is exalted to Gods right hand, as David foretold, Psalme 110. 1. and hath all power in Heaven and in Earth given unto him, Matth. 28. 18. and hath a name given him above all names, even the name and title of the Lord Christ, so that in and at his name all knees must bow, both of things in heaven, and things in earth and things under the earth, that is all must either voluntarily as they are bound in duty, give all obedience and honour to him, and pray humbly in his name to God; or by his power bee forced and compelled to bow under him as a Iudge and yeeld to his will, Philip. 2. 10. 11.
Limited Dominion is not over all creatures, but onelyonly over And limited.creatures of the inferiour World fish, fowles, and beasts; neither is it a right and power given to that Lord and Ruler to doe with the creatures what hee will, and to use them as hee listeth; but onelyonly to make them obey and serve him so farre as the superiour Lord doth thinke them fit and convenient for his use, & for his present state & condition. This limited Lordship & delegated Dominion doth vary and alter together with the state and condition of him to whom it is given; and it is sometimes, and in some Persons greater, and in some lesser; according to their severall states and conditions, and their severall dispositions and behaviour towards the supreme Lord, to whom all power and Dominion doth absolutely belong over all creatures. This Here meant.indeed is the Dominion which God in this text gave to our first, and in them to their posterity. This Dominion is limited to fishes, fowles, beasts, creatures living on earth, as the words of the text plainely shew. Secondly, while man continued in his innocency and integrity, as he had power & ability given, and continued to him to rule, order and dispose all those creatures aright in all things: so hee had a true right and interest in them given and continued by God. Thirdly, as there was a bond of duty laid by God on these creatures to obey man and to yeeld to his upright will: so there was a disposition, inclination and fitnesse in them to obey man in all things which hee in his wisedome thought fit: And therefore this Rule and Dominion it may bee called dominium paternum, a fatherly, loving and sweet Dominion and Rule of man over them. But this Rule and Dominion being forfeited by man, and lost by mans sin and fall, together with his owne life and welbeing, is no more to bee challenged or usurped by man, or by any of his posterity, but onelyonly so farre as it is restored by Christ who is the haire of all things, and the onelyonly begotten Son, by whom the Father made all things, and by whom, as by the Lord creatour with himselfe, hee gave this Dominion to man created in his image. Now this Dominion, Christ hath restored to men in Restored in Christdivers and severall degrees, as they differ in state and condition.
First, to the elect and faithfull Christ hath purchased and 1.procured, that they, as they are his members united to him, and adopted to bee children of God in him, should have a right and interest in all things, not onelyonly on earth but also in heaven; so that they may make use of all things so farre as they serve to helpe and further them in the way to heaven, and to the fruition of God; so much is testified, 1 Cor. 3. 21, 22. where the Apostle saith, all things are yours: whether Paul, or Apollos, or Cephas, or the World, or life, or death, or things present, or things to come, all are yours, and yee are Christs, and Christ is Gods.
Over the creatures on earth they have that Rule and Dominion given which is mentioned in my text; but with some difference, as may appeare in divers particulars.
First, Adam had rule over them onelyonly to order them, and make use of them for contemplation and delight.
Secondly, Adam had Rule and Dominion over them all in his owne Person; but the elect have now a generall right to all, but not a speciall right, every man in his owne Person, to every living creature: They may make use of all living creatures which come within their sight and knowledge, to contemplate on them; but they may not take into their possession, nor kill, eat, and take spoile of any but such as are wholly loose from other men, and which God by lawfull meanes gives and puts into their hands.
Thirdly, as Adam had power and ability to call and command all living creatures; so they had an inclination and disposition to obey him. But the elect have not that naturall power and ability, nor the creatures that inclination; because of the vanity and corruption, which still remaines untill the full redemption come, and all things bee restored, and all creatures delivered from bondage of corruption, and restored to the glorious liberty of the Sons of God, Rom. 8. 21. So much as God in his wisedome findes fit for man in this estate of grace, so much power over the creatures hee gives to him; and so much inclination and fitnesse to the creatures.
Secondly, to men unregenerate, Christ hath purchased and 2.procured a kind of common and secondary Right and Dominion over the creatures; that is, both power and liberty to use them, so farre as they serve for the common weale and order of the World, and the benefit of the elect. Some have possession given them, and power over the creatures, that they may live, and grow, and continue in being till the time of their conversion and regeneration, when they shall have a true interest in Christ, and to all things in and through him. Some wicked men, not elect, have them lent of God; and Christ hath procured that they should have the use and possession of them, either for the good of the elect who live among them, or the benefit of their elect successors and chosen posterity which naturally shall come of them, and to whom they shall bee instruments of naturall being. So long as unregenerate men have possession of creatures either given by men, or gotten by industry, labour and other meanes which are not civilly and naturally unlawfull, so long they have Dominion over them, and power to use them joyned with civill right, which Gods law allowes by the procurement of Christ and for his sake. I have a little digressed, and gone beyond my bounds in speaking of this Rule and Dominion as it is restored by Christ, for that is proper to the state of grace, and not to bee handled under the creation. It is dominium regium, regall Dominion, or rather in part tyrannicall and violent, in respect of the creatures which are naturally so averse from it, and their native inclination is quite against it, in some measure and degree.
The third thing next in order after Dominion, is the foode which God allotted both to man and to other living creatures III. The food of man in the creation.on earth in the state of innocency, expressed Verse 29. 30. I have given you every herbe, bearing seed, which is upon Earth, and every tree in which is the fruit of a tree yeelding seed; to you it shall bee for meat. 30. And to every beast, fowle, and creature living on earth, I have given greene herbe for meat, and it was so. Now here wee cannot understand the creating of herbes, trees, and grasse, fit for the use of man and other living things; that is rehearsed, Verse 25. Nor Gods bare direction of men and beasts to eat of these; nor a naturall appetite and inclination given to Man, and other creatures to affect and desire these things: but the words doe expresse thus much, that God the Creatour is the onelyonly Lord, and all power and right is in him to dispose and give them, and the use of them; and man and beasts had no right to the herbes, trees, fruits, and grasse, but of the free gift of God. The foreign, I give, or have given, doth fully expresse a free gift. In that hee saith, that herbes, bearing seed, and trees yeelding fruit, shall bee to mankind for meat, and greene herbe or grasse shall bee meat to the beasts, and fowles, and creeping things which live on earth; This shewes, that man in innocency was to feed onelyonly on such things, and as yet hee had no other meat allowed, and other living creatures did all feed on grasse. Hereby also it is manifest, that all herbes, bearing seed, and all fruits of trees were wholsome food for man, and all green grasse for all other living creatures which move on the face of the earth: Otherwise God would not have given them to man and other creatures for meat. From the words thus opened, wee may observe some profitable instructions.
From all the words joyntly together, which shew the Dominion Doctr. 1. God the onelyonly absolute Lord of all.which God gave to man, and the food which he allowed both to man and other creatures; Wee may learne, that God is the onelyonly absolute and supreme Lord of all creatures, and no creature hath right to rule over others, or to meddle one with another; but, by Gods free gift, our meat, our drink, and whatsoever wee have in this World, God gives it freely to us; and wee have no right to any thing but from him. If mans wisedome, power, knowledge, and ability to rule the creatures, and their fitnesse and inclination to obey him, had intituled him sufficiently, and given him a true right, there had beene no need of Gods giving this Dominion; and so if his appetite to herbes and fruits, and their fitnesse to feed and delight him, and the concord. betweene the appetite of living creatures, and the greene grasse had given them a true right to it, what need had there beene of this gift, and that God should say, Behold I give to you every herbe and fruit for meat? &c. In that therefore these two are here recorded as free gifts of God, this doctrine flowes naturally from hence. And this is aboundantly confirmed by other Scriptures, as Gen. 14. 19. where Melchisedeck, Gods high and royall Priest, in blessing Abraham, cals God the possessour of Heaven and Earth; that is, such a Lord as holds in his hand and possession by an absolute right, Heaven and Earth, and all that is in them, so that none hath any right to any thing in them, but of his free gift; And Deut. 10. 14. it is said, that the Heaven, and the heaven of heavens is the Lords, the Earth also with all that therein is. Also Psalme 24. 1. the Earth is said to bee the Lords, and the fulnesse thereof; the round World and they that dwell therein; and Psalme 50. 12. the beasts of the fi…ld, yea, and the whole World is mine saith the Lord, the same also is testified Psalme 89. 11. and Iob 41. 11. And Iob confesseth that all that hee had was Gods to give and take away at his pleasure, Iob 1. 21. We have also a strong argument to prove this from the quit-rent which God requires, and men are bound to pay to God, and to whom hee assignes it in testimony of their homage, and that they possesse nothing, but of his gift as tenants at will, that is, the tythes of the fruite of the Land, and of the Cattell, and of all increase, all are the Lords quit-rent, and were paid to God by all the faithfull, even to his Priests and Ministers who Minister before him, and have him for their portion, Levit. 27. 30. Gen. 14. 20. and 28. 22. and Num. 18. 20.
This shewes, that God may lawfully take away from wicked men, and appoint others to take from them whatsoever they have, if he be so pleased at any time; and it is no injustice, neither have they cause to complaine, because they doe not acknowledge him their Lord, nor pay due rent, nor doe homage to him by honouring him with their wealth and substance. It is held to bee no wrong, but just and lawfull for earthly land-Lords to seaze into their owne hands, and take away from their tenants the houses, lands and farmes for which they wilfully refuse to pay the due rent, and wilfully deteine it; much more is it justice in God, the chiefe and absolute Lord of all the earth and the creatures therein, to cast men out of those houses and lands, and to deprive them of all their increase and revenues, for which they refuse to pay their due homage tythe and quit-rent to him, and to his Ministers and Servants, whom hee hath assigned to receive them for his use and service.
Secondly, this admonisheth us to acknowledge, that all wee have is Gods, and all our houses, lands, goods, and riches, are Vse 2.but his talents lent to us to bee employed, as for our owne benefit; so for his glory chiefely, and the good of his Church. Also it justly serves to incite and stirre us up to render thanks, praise, and due service to him for all, and to pray to him daily for a blessing on our meat, drinke and all necessaries, and to begge at his hand the free use of his creatures, and a true right unto them.
Thirdly, it serves to shew Gods great mercy, bounty and fatherly indulgence to us, in suffering us to have and enjoy so many Vse 3.blessings and good creatures, which wee have forfeited by our sinnes and doe daily forfeit by not using them aright, but abusing them, and neglecting to pay a tenth at least for our quitrent to God; yea, and all or the most part, if hee requires it at our hands for the necessity of his Church and the maintainance of his truth. I feare, and justly suspect, that if we examine our selves, few will bee found among us not deeply guilty in this kind; as many other wayes, so especially for sacrilegious detaining of tythes and due maintenance, which God hath separated to himselfe for the upholding of his publike worship, and the preaching of his word, and continuing of a learned and faithfull laborious ministery in his Church.
Secondly, wee hence learne, that in the state of innocency man had no power over living creatures to kill, and eat them; Doctr. 2.Neither did one beast devoure another and feed on his flesh; but the food of man was onelyonly herbes and fruits of trees; and the food of beasts and birds was the greene herbe and grasse of the field, the words of the text shew this plainely. And other Scriptures intimate so much, that in the state of innocency lyons and other ravenous beasts did live on grasse, and no creatures did hurt one another, as Isa. 11. 6, 7. and 65. 21. where the Prophet describing the aboundance of peace which shall bee in the Church in the most flourishing and happy times of the Gospell, and setting it forth by the state of innocency faith, that the Wolfe and the Lambe, the Leopard and the Kid, the young Lyon, Calfe and Fatling, and the Cow and the Reare shall dwell and feed, and lye downe together; and the Lyon shall eat grasse or str…w like an Oxe or Bullocke, and they shall not hurt, nor destroy in all Gods holy mountaine; that is, men shall not kill and eat up beasts, nor beasts one another. And indeed it is most manifest, that death eutered into the World by sin and mans fall, Gen. 2. 17. and death came upon all by mans sin, Rom. 5. 12. and that the corruption, vanity and confusion, which is among the creatures, did proceed and issue from the same roote, Rom. 8. 20. And they had never groaned under the killing knife and slaughter, if man had not sinned and brought them into that subjection to vanity.
This shewes, that mans estate, wherein God created him Vse 1.was a most sweet and happy estate, full of ioy, peace, delight and contentment; and man had no want, nor any thing which hee could dislike; but all meanes to make him thankfull to God, and joyfull before him. The meat and food of man, and of all living creatures was such as the earth brought forth in aboundance by Gods blessing without labour; they needed not to seeke it by toile and travell; it was plentifull every where, and they had variety of all things which might give them content; there was no death, not so much as of a creeping thing; no hurt, nor killing, no crying nor groaning under vexation; no coveting, snatching and ravening, every creature had enough. And yet man by Satans temptation aspired higher, and so did fall into want misery and bondage to death. His fall was of the Divell and his owne selfe, God gave no just occasion. And therefore wee cannot now under this corruption expect any steadfast satisfaction and contentment in this World, now overrunne with confusion, nor in any worldly thing. Let us abhorre our owne unsatiable desires, and watch over our wandring lusts, and strive to keepe them under, lest they make us further stray from the right wayes of God, and plunge us deepe into perdition.
Secondly, this serves to shew, that with Gods favour and Vse 2.blessing, and to man sober, temperate, and of a good constitution, the herbes, corne, and fruits of the Earth, and trees, are a satisfying nourishment for this present life. It is not fish nor flesh, nor all the dainties and forced dishes of the World, which can so nourish and strengthen a man, as herbes and fruit could have nourished our first parents in innocency. It is not therefore by bread or any strong meat, that any man can live or doth live, but by the word which cometh from the mouth of God, by that mans meat is blessed to him and made a refreshing nourishing and living food unto him.
Thirdly, in that all herbes, bearing seed, and all trees yeelding Doctr. 3.fruite, are here said to bee given by God as fit meat to nourish man, and all greene herbe or grasse to other creatures; Hence wee learne, that all fruits of all trees, and all herbes bearing seed, were wholesome meat for man, and all greene grasse to beasts in the state of innocency. All poison and unwholesome quality, taste and smell in herbes, plants, trees, and grasse, which hurt man, or beast; came into the World by sin, and are bitter fruits of mans fall and transgression, and of the curse which his disobedience brought upon the earth. For all whatsoever God made, was good in it selfe and evill and hurtfull to none; And if all herbes, trees, and grasse had not beene good, wholesome and pleasant, God would not have given them for meat to man, or any living creature.
The consideration of this point is of good use to keepe us Vse.from murmuring and grudging against God, as if hee had created the poison of herbes, and unwholesomnesse of fruits, upon which men and other creatures surfeit even unto death and destruction. So osten as wee see any such thing happen and come to passe, or discerne any ill quality, taste and smell in herbes, and unsufficiency in fruits and herbes to nourish, and see living creatures killed, and their flesh eaten for necessity of mans nourishment, let it put us in minde and remembrance of our sin and fall in our first Parents, from that integrity wherein wee and all other things were created. Let us bee ashamed of our disobedience which makes the ground cursed unto us. Let the groanes of beasts slaine for us, and their bloud shed and poured out with strugling, and with cryes and sighes: Let the sowrenesse of wilde grapes, the loathsome smell and bitternesse of some herbes, and fruits, and the poison of some plants, all and every one smite us with the sight of our naturall corruption, and make us loath our sinnes, and sigh and groane under the burden of them, and labour to subdue corruptions, and put away our sinnes by repentance.
The fourth thing, which I have propounded to bee considered IV. Mans habitation in the state of innocency. Gen. 2. 8.after the creation of man, is the place of his habitation in the state of integrity, that is described by Moses in the second Chapter from the seventh verse to the sixteenth.
And the Lord, God planted a garden Eastward in Eden, and there hee put the mankind which hee had formed. 9. And out of the ground the Lord God made to grow every tree pleasant to sight and good for food, the tree of life in the midst of the garden, and the tree of knowledge of good and evill. 10. And a river went out of Eden to water the garden, and from thence it was parted, and became into fower heads, &c.
In the description, as it is here laid downe by Moses, wee may observe two maine things.
The first, that God beforehand provided a place of pleasant habitation, and of exercise for mankind; and so soone as the male and female were formed, he placed them therein. This is plainely affirmed, Verse 8. where it is said, God planted a garden; and Verse 15. God put man into it to dresse and keepit.
The second is a plaine description of the place in the 8. Verse, and so along to the 15. Verse.
In the description it selfe, wee may observe divers notable things.
First, that the place of mans habitation was most pleasant; ….a garden, that is a plot of ground chosen out for pleasure and fruitfulnesse, planted and beautified with all both goodly and fruitfull trees and plants.
Secondly, that it was chosen and planted by God himselfe, and 2.prepared and made ready for man, that so soone as they were formed, hee and the Woman might bee put into it.
Thirdly, that this garden was scituate in Eden, that is, a region 3. Eden, what.and country most pleasant; for in the Hebrew text the name foreign, signifies pleasure and delight.
Fourthly, it is said to bee Eastward in Eden, and that in a twofold 4.respect: First, because being in Eden it was Eastward from Canaan the Land of the Israelites, for whom Moses wrote this History, and gave it to them, when they were come into the borders of the Land, and had taken possession of Bashan and Gilead. Secondly, because it was planted in the East-side of Eden towards the Sun-rising, which is commonly the most pleasant place for scituation. That Eden was Eastward from Cannan in the land of Mesopotamin towards Babylon, it is manifest by this, because Euphrates was the river which went out of Eden, and watered the garden: and Euphrates r…s through the country of Mesopotamia close by Babylon, which country when Iacob journed unto from Canaan, hee is said to come into the hand of the people of the East, Gen. 29. 1. That the garden was on the East-side of Eden; it appeares evidently by this, that the river which watered the garden, did run through Eden Eastward towards Assyriah and Babylon in one streame or great river, and when it came to the garden it was parted and became foure streames or chanels; one of which, to wit, that which runs by Babylon retaines the name of the maine river, and is called Euphrates, as appeares Verse 14.
Fifthly, this garden is described by the commodities of it… First, it had in it overy kind of tree both pleasant to the sight; ….both the goodly Cedar which is said to have beene in the garden of the Lord, Ezech. 34. …8 and also good for food, that is, all trees yeelding fruit. Secondly, it had in it two speciall fruittrees, which were of singular use; the tree of life, and the tree of knowledge of good and evill. Thirdly, it was watered with a river which went out of Edon, that is, proceeded out of the West part of Eden, and … it by dividing it selfe into foure severall streames which did run through severall parts of the garden, to moisten the ground, and to cherish the roots of the trees; after which parting of the streames and running through severall parts of the garden, not by any labour or art of man, but by Gods appointment so ordering and disposing them, they did not meet againe nor gather themselves into one chanell; but ran apart from thence, and were parted, and became foure heads or streames running in foure chanels into severall parts of the country, and into severall lands called by severall names.
The first here mentioned is Pishon, which takes a compasse The rivers in it. 1.to the land of Havilah, which is a countrie bordering upon the upper part of the Persian Gulfe: it was first inhabited by Havilah the Son of Cush, and by his posterity; it borders on that part of Arabia which Ishmaels posterity inhabited, which wee call Arabia deserta. For wee read, Gen. 25. 18. that they dwelt from Havilah to Shur, that is, in Arabia deserta; and when Saul was sent to slay the Amalekites, hee smote them from Havilah as thou goest to Shur, 1 Sam. 15. 7. that is, along the coasts of the Ishmaelites. In this land of Havilah, the text saith there is good gold, and Bdelium, that is, a tree which yeelds a whitish gum, and also there is Onyx-stone.
The second river, in Moses dayes, was called Gihon; and it 2.takes a compasse toward the land of Cush, that is, not Ethiopia which is also called Cush, but that part of Arabia which borders upon Chaldaea. For all Arabia and Ethiopia are in Hebrew called by the name of Cush, because all these lands were inhabited at the first by Seba, Sabtah, Raamah, Sabtecha, Sheba, and Dedam, which were the Sons of Cush, as appeares, Gen. 10. 7. And that part of Arabia which the Midianites inhabited, is foreign.called Cush; For Moses his wife, being a Midianitish-woman as wee read, Exod. 2. is called a woman of Cush, Num. 12. that is of Arabia, not of Ethiopia as our translaters doe render the word.
Third river is called Hiddekell, & it is the streame which goeth 3.Eastward towards Assyriah, and runs into the great river Tigris, which parts Assyriah from Mesopotamia.
And the fourth river is that which retaines the name of 4.the maine river Euphrates, which in Hebrew is called Perah, because it makes the land watered by it fruitfull above others. This is the description of mans habitation in the state of innocency as it is here laid downe, and expounded by the helpe of other Scriptures, and not according to the vaine conceipts of men which have no certainty nor truth in them.
Before I come to observe from hence any speciall point of instruction, I hold it necessary, First, to shew the variety and multiplicity of vaine, uncertaine, and erroneous opinions of divers ancient Fathers and other later Writers concerning this garden, and the particulars thereof before mentioned; all which are by certaine ground laid downe in this exposition, and by cleare evidence of Scripture and strong reasons easily confuted.
First, Saint Hierome, being missed by the translation of Aquila, Opinion 1.which runs thus, God had planted a garden from the beginning, doth hereupon conclude, that Paradise was planted before the Heaven and Earth were created: which Opinion is most ridiculous, Comment. in Genes. cap. 2.and contrary to common sense and reason: For where there are trees growing out of the ground, and rivers and streames watering them, there must needs bee ground and earth. It was impossible for trees to bee planted and to grow out of the ground before any earth was created. Wee here may see, how wise men may sometimes build castles in the aire, and that the most learned of the ancients have their errours; and hee who was counted the most learned of all the Fathers in the Hebrew tongue, doth here miserably mistake the Hebrew phrase: For though the Hebrew word foreign Mikedem, which is here translated Eastward, or on the East-side, when it is spoken of God or of Christ, doth signifie in the Prophets from everlasting, or from eternity, as Mich. 5. 12. Hab. 1. 12. and Psalme 74. 12. And when other things are said to bee Mikedem, the word signifies either from old time, or from the dayes of old, as Psalme 77. 6. and 143. 5. where David saith, I will remember the dayes of old; and Nehem. 12. 46. from the dayes of old, even from David and Asaph they were chiefe of singers: Yet sometimes it signifies Eastward, or on the East-side, or from the East, as appeares most plainely, Gen. 3. 24. where it is used to signifie the East-side of the garden where God placed the Cherubins; and Gen. 12. 8. where it is said, that Abraham came to a mountaine which was Eastward of Bethel, and had Ai on the East-side, and so undoubtedly it is used in this text for Eastward, as our translators truely render it.
Origen and Phile Iudaeus lib. de mund. opific. did conceive Paradise Opinion 2.to bee no earthly or bodily place, but to bee spiritually understood, which opinion Epiphanius proves to bee against reason: because trees growing out of the ground, and rivers, shew that it was a garden planted on the earth, and earthly not spirituall.
Some have held, that the whole World was Paradise, and that Opinion 3.this garden did extend it selfe over all the earth, which then was wholly a place of pleasure and delight; which is also very absurd, for then Adam had beene cast out of the whole earth when God cast him out of the garden, and the land of Cush, and of Havilah, and Assyria, towards which the rivers did run after they were gone out of the garden, had beene out of the World. Besides, wee read in the Scriptures, that Eden, in which the garden was planted, was a speciall country in Mesopotamia, neare Haran and Goz…n, and the people thereof did trade with Tirus, 2 King. 19. 12. and Ezech. 27. 23.
Ephrem held it to bee a remote place beyond the vast Ocean Sea, Opinion 4.and unknowne tous.
Damascene in his book 2 de fide, chap. 14. held it to bee a place Opinion 5.higher then all the earth.
Beda and Rupertus held it to bee a place next unto heaven, Opinion 6.reaching up to the Sphaere of the Moone.
Alexander Hales and Tostatus thought it to bee a place in the Opinion 7.aire farre below the Moone.
Others who held it to bee a speciall place in the earth doe Opinion 8.much vary and differ among themselves. Luther conceived, that it contained in it all Mesopotamia, Syria, and Egypt.
Others thought, that it comprehended all Asia and Africa.Opinion 9.
Others, that it was that part of Syria, which is called the Opinion 10.region of Damaseus, because there was the Kings forrest of goodly Cedars, which is called Paradise, Nehem. 2. 8. and there is a towne called by the name of Eden and Paradise, which is mentioned as some thinke, Amos 1. 5.
The Opinion of Bonaventure is, that the place of it is under the Aequinoctiall.Opinion 11.
Bellarmine in his booke de gratia primi hominis, chap. 10. confesseth, that it must needs bee an earthly and bodily place planted Opinion 12.with trees; but farre remote from knowledge of men, and that no man can define where it is; that it was not destroyed in the generall deluge and flood of Noah, but remaines to this day; And that Enoch and Eliah were translated thither, and there are kept to fight with Antichrist in the end of the World. This Opinion is contrary to truth, and contradicts it selfe. First, the Scriptures testifie, that Eliah was not translated into an unknowne place on earth, but went up to heaven in a firie chariot. Secondly, that the waters of Noah's flood did prevaile 15. cubits above the highest mountaines. And therefore if Paradise was an earthly place as Bellarmine holds, it must needs bee destroyed in the generall deluge, Gen. 7. 20. Yea, if Paradise had beene preserved safe from the flood, it had beene needlesse and vaine labour for Noah to build such an huge arke. God might have saved him and all the creatures with him in the garden of Paradise. Thirdly, Moses doth here plainely define where this garden was, and whosoever with understanding reads this History, may easily define where it was. But where it is now, none can define; for it is destroyed, and onelyonly the place of it remaines still.
But, not to trouble my discourse with particular confutations of these severall opinions; the very text it selfe, and that exposition which I have made of it by the helpe of other Scriptures, doth as it were with one blast blow them all away like chaffe, and with one stroke dash them all in pieces. For this text tels us, that this garden was planted in the earth; and God made the trees in it to grow out of the ground; that the speciall place of the earth, in which God planted it was Eden, that is, a place in Mesopotamia and Babylonia, knowne by that name, and mentioned by Rabshekeh among the countries which the Assyrian Kings had conquered, scituate betweene Iudea and Assyria, and neare unto Assyriah, 2 King. 19. 12. and by Ezekiel, cap. 27. 23. mentioned among the countries and cities, which from Mesopotamia did trade with Tyrus. The text also tels us, that it was in Eden Eastward, or on the Eastside, watered with a river which came out of Eden from the other part thereof; which river having divided it selfe into foure streames, that it might run through severall parts of the garden and water it, did no more meet in one, but from thence, that is, from the garden was parted, and became foure speciall rivers, taking their course and compasse towards severall lands; to wit, Pishon to the land of Havilah, Gihon to the land of Cush, Hiddekel, to the land of Assyriah, and Euphrates through Babylonia and Chaldaea: all which are to Iewes and naturall Israelites (who ever since the captivity of Israel to Assyriah, and of Iuda to Babylon doe live a dispersed and scattered people in those countries) knowne by those old names to these dayes, as appeares in the Itinerarie of Benjamin Tudalensis the Iew, and divers other histories. Now these things being plainely laid downe in the text, explained by other Scriptures; the places and rivers being often mentioned in histories, and knowne to the Iewes who dwell in those parts untill this day; there is now no least colour or show of reason left for the divers opinions before rehearsed; they all appeare to be vaine & erroneous; the manifest truth of this text overthrowes them all at once. And now from hence wee may learne a profitable point of instruction, viz.
That nothing is more vaine and uncertaine then the opinion of Doctrine. Best mens opinion is uncertaine.witty and learned Men, both ancient Fathers and later Writers and Schoolemen, while they follow their owne reason, & their owne witty conceipts without warrant from the Word of God. There is no sure or certaine ground which a man may safely rest upon for the right understanding of the Scriptures, but onelyonly the word of God it selfe, either speaking plainely in the very text it selfe, or by other places and testimonies which are more full and plaine, compared with the obscurer texts. By this meanes onelyonly the Spirit of God doth enlighten our hearts and understanding to know infallibly the true sense and meaning of them. Besides, many other proofes which serve to confirme this, which I omit as not necessary at this present; wee have a firme argument from our Saviours owne words, Iohn 16. ver. 13, 14. where hee saith, that now under the Gospell the Spirit speakes not of himselfe (by simple and immediate inspiration without any word, as in the Prophets of old) but whatsoever hee shall heare, that shall hee speake, and hee shall take of mine and shall shew it unto you; that is, hee shall inspire and enlighten men, onelyonly by my word which I have spoken with mine owne mouth, and by the Prophets and holy Men of God who have preached and written. Also our Saviour and his Apostles, by their constant practise did shew, that the sure ground of expounding and understanding the Scriptures in any obscure places, is the plainer text and word of Scripture in other places. For they proved the truth which they preached and wrote in the Gospell by the Scriptures of the Law and the Prophets.
Wherefore let us not build upon the wisedome of men, nor Vse.upon the smooth words of mans reason; but on the word of God proved by it selfe, and made plaine one place by another; Let us hearken to such preachers, and follow them as the surest guides, who make the Scriptures by themselves plaine and manifest to our understanding. As for them who can give no better reason for doctrines of faith, but testimonies of Fathers and Schoolemen, nor follow any surer guide for expounding of Scripture but expositions of Fathers framed by their owne conceipts, not proved by plaine texts; let us not build too much upon them. And, above all, Let us hate and abhorre the pestilent Doctrine of the Romish Doctors, and all the Popish faction, who make the Canons of Councels, the opinions of Fathers, and the Popes determination, the onelyonly sure grounds whereon men ought to build their understanding of the Scriptures and their beliefe of the word of God.
Another, and a second thing which comes here to bee more Of the tree of life, and the tree of knowledge of good and evill.fully opened over and besides the diversity of opinions, is the tree of life, and the tree of knowledge of good and evill, which are said to bee in the midst of the garden. These two trees are here in the history marked out and distinguished from the rest of the trees, as being set apart by God for another use more then meere naturall. Concerning these trees, there are divers and severall opinions of ancient and moderne Divines.
First, concerning the tree of life, Some thinke it had a naturall Why the tree of life. 1.power and vertue in it to make mans body lively, and to keepe it from all weaknesse, decay and mortality, till hee should bee removed to heaven: this is the opinion of Scotus and Aquinas, with others.
Some thinke, it had power and vertue in it to make man immortall, 2.and to preserve him from death for ever, as Tostatus: and that, if a man had once eaten of it, hee would not have dyed, but should have enjoyed such immortality, as wee have by Christ after the last resurrection.
Bonaventures opinion is, that it had such vertue and power 3.in it not naturall, but supernaturall. But these opinions are meere humane conceipts contrary to reason. For first, the fruit of a tree, which is pulled off, eaten, digested, and so changed from that which it was in a bodily nutriment by the operation of mans fleshly stomack, cannot in any reason bee conceived to have naturall power in it to give that to man which it selfe had not, to wit, immortality & immurability. It is a true rule, that no naturall thing can worke beyond the naturall strength of it, neither can it give to another that which it selfe hath not at all; and this tree had no immortality, for it was destroyed with the garden in which God planted it. Secondly, supernaturall power and vertue to give life is the proper vertue and power of Christ and of his Spirit which works in men, and derives life from Christ to them: but there was no such communion of the Spirit, not any such operation of the Spirit in any earthly creature before Christ was promised; such assistance and operation of the Spirit is proper to the elect of mankind, and came onelyonly into the World by Christ, as the Scriptures testifie.
There are divers learned men of better judgement, and they 4.hold that this tree of life is so called, not for any vertue in it, either naturall or supernaturall; but because it was given of God a Sacrament and seale of life to man, and man was to eate of it, not for bodily food onelyonly, but that by eating of it hee might bee, as by a pledge from God, assured that he should by God bee upheld in life; and also might bee admonished, that his life is upheld not by any power in himselfe, but by covenant from God confirmed by this seale.
But these differ among themselves, concerning the life Of what life.whereof it was a seale and pledge.
Some thinke, it was a seale of that present life which Adam 1.had, which in it selfe was mutable.
Some thinke, it was a seale of a better life, even of immortality 2.and life immutable, which Adam should have obtained by continuing in obedience for a certaine time.
Others thinke, that it was a Sacrament, that is, an holy signe and seale of Christ who is our life, and of that spirituall life 3.which wee have in him: thus Junius, and others of our late Writers.
Now, to declare in few words what I conceive to bee the truth: First, I cannot conceive, that there were any Sacraments given to man before the promise of Christ, and the revealing of Gods purpose and counsell in him: For a Sacrament is an outward element or visible thing consecrated by God, to signifie and seale heavenly and supernaturall things, and grace spirituall and invisible: But heavenly and supernaturall things, which belong to eternall life in Christ, and spirituall grace, were not revealed to man in the state of innocency, before the promise of Christ, which was made upon mans fall; Therefore there was then no use of any holy signe, or pledge of supernaturall grace, or of any thing which wee obtaine from above in, and by Christ. The tree of life could not bee any Sacrament, signe or symbole of Christ, or supernaturall life in him. All that I can conceive or affirme with any warrant from the Scriptures is this, that the tree of life had greater and more excellent naturall vertue and strength in it then other trees, and the fruit thereof was more sweet, lively and nourishing; and by this meanes it was more fit then other trees to bee not onelyonly a signe, symbole, and pledge to man, whereby hee was to bee admonished that his life was to bee upheld by his obedience to God, and dependance upon him; and also to bee assured and confirmed, that God would uphold him in life: but also a seale of the covenant of works, whereby hee was to bee setled in that state of life, wherein hee was created. I confesse, that the wisedome of God (that is Christ as hee is made unto us of God wisedome) is called a tree of life to such as lay hold on him, Prov. 3. 18. and the fruite of the righteous, (that is eternall life, and all saving blessings, which are the fruite which the righteous, justified and sanctified in Christ, doe enjoy) is called also the tree of life, Prov. 11. 30. Revel. 2. 7. and a wholesome tongue, that is, the healing and saving word of the Gospell, and other powerfull meanes of salvation are called a tree of life, Prov. 15. 4. and Revel. 22. 2, 14. But all this is by way of allusion, and tends to teach us; not that the tree of life in Paradise was a Sacrament of Christ, and of saving grace and eternall life in him; but, that as that tree was a pledge and meanes to confirme man in his naturall life: so Christ and his graces, and his holy and healing word, are the pledges and meanes of heavenly and supernaturall life. And this is all that I can learne out of the Scriptures, concerning this tree of life.
The other speciall tree is called the tree of knowledge of good and evill; which I conceive to bee so called, not because How of the knowledge of good and evill.it did beget reason and understanding in man, or did sharpen his wit by any vertue or power in it, as Iosephus and divers Hebrewes imagined; for then it had beene good for man to eat of it, and hee should have gained thereby: Nor because Satan by the lying Serpent perswaded the woman that being eaten of, it would make them as God, in knowing good and evill; for it was so called of God before, when hee forbad them to eat of it: But the true reason why it is so called is, because God having forbidden man to eat of it, man could not eat of it but by disobeying God and transgressing his commandement, and so bring sin, and the bitter knowledge, and the wofull experience and sense of evill upon himselfe, which taste and knowledge of evill makes the sweetnesse of good better relished, and the profit thereof better knowne and acknowledged. Againe, because the eating of this tree was mans sin and full; and gave occasion to God to promise Christ; and to the Son of God to undertake as mans surety to make satisfaction for him, and to redeeme him; and out of his evill to raise up a new kind of good, greater and better then that which man knew before, even to bring him to the knowledge of spiritual & supernatural good: In this respect, God might well call it the tree of knowledge of good and evill, upon his owne foreknowledge of that event, which hee in himselfe purposed to bring about upon that occasion.
As for searching and inquiring what kind of tree it was; whether a vine, as some hold; or a figge tree, as Theodoret thought; or an aple tree, as others; I hold it vaine curiosity, because the text cals it by another name, by which none of those trees were ever called. Certainly the fruite of it in it selfe was naturally good, and had no evill quality in it, which could corrupt or staine mans nature, or infuse malice into him; as I shall hereafter shew, when I come to Gods commandement by which hee forbad man to eat of it.
And thus much for the opening and expounding of this part of the history, concerning Paradise, the place of mans habitation in the state of innocency. The doctrines which hence arise, I will but as it were point at and name unto you.
First, wee here are taught, that Gods bounty to man, in the Doctr. 1. Gods great bounty to man.creation was great and wonderfull, in that hee made him not onelyonly a reasonable creature endowed with wisedome, knowledge, and ability, to choose out and make an habitation for himselfe above all other living creatures on earth: but also did provide and prepare for him before hand, and did plant for him a garden to his hand, a place of singular pleasure and delight, stored with all delicacy for his dwelling and habitation. Wee count it a great bounty, that God gives us large places wherein to dwell, and gives us wisedome and art to build Houses and Cities; and materialls necessary for building. And if God blesse us with Sheepe, Oxen, and other profitable cattell, wee rejoyce to build stals, and folds, and enclosures for them; and Houses and Cities for our selves, and acknowledge our selves bound to bee thankfull. But God in the creation was so kind to man, that though hee left other living creatures to the wide World, yet hee provided a Paradise of pleasure for man to dwell in, and to delight himselfe; so that this point is manifest.
Whence wee may gather steadfast hope, and comfortable perswasion, that seeing God was of himselfe so kind to man, Vse.being then but a meere naturall creature, as to prepare for him so pleasant an habitation; now when wee are made spirituall, and by one Spirit united to him in Christ, and made Sons by regeneration and adoption, he will much more provide an excellent habitation for us, even an heavenly, which shal so farre exceed the earthly Paradise, as the state of a Son exceeds the state of a servant, and spirituall exceeds naturall.
Secondly, here wee see, how unnaturall and monstrous mans Vse 2.ingratitude was, and is declared to bee, in that hee would bee drawne by the subtility of the Divell, perswading him by the Woman, and the Woman by the Serpent, to yeeld upon any promise or hope of an higher estate, to transgresse any commandement of God, and disobey his word and revealed will, who had so highly magnified his kindnesse, and made his singular care and providence for him most cleare and manifest. But most of all may wee all bee ashamed and confounded for this, that our first Parents, and wee in them, would beleeve Satans lyes in the mouth of a Serpent, and would give more credit to them, then to the word of the Lord our Creatour; as if all his goodnesse and bounty were nothing in our eyes, which hee shewed in our creation, and in providing so pleasant and well furnished an habitation for us.
Secondly, Gods putting of Adam, into the garden that hee Doctr. 2. No idlenesse allowed.might dresse it and keep it, doth teach us, That man in the creation was made, and is by pure nature, most averse and abhorring from idlenesse; and his true content and pleasure in this World is to bee in exercise of his wit, reason, and bodily activity. The earth before mans fall was all fruitfull, and brought forth for mans use all necessary and delightfull things without art, toile or labour; so that man might have spent all his time in contemplating upon his creation, and all things created: but yet God would not, that man should live, neither did hee see or thinke fit for man to live idle, and therefore put him to dresse and keep the garden, in which hee had occasion to exercise his minde and body without toile or labour, onelyonly for pleasure and contentment. And therefore this doctrine is naturally gathered from hence, and all those Scriptures confirme it, which condemne sloth and idlenesse, and send the sluggard, as a creature degenerate from his kind, to learne of the Ant and meanest creatures, as Prov. 6. 6. And tell us, that idlenesse and slothfulnesse bring hunger, and want, and ruine, and decay to the houses of the idle and sluggish, Prov. 19. 15. Eccles. 10. 18. and aboundance of idlenesse was the roote of all the evils, which came upon Sodom, Ezech. 16. 49. But the diligent hand maketh rich, and brings plenty of all blessings, Prov. 10. 4. and brings men to promotion, rule and honour, Prov. 12. 24. and makes their substance precious, Verse 27. and their soules fat, Prov. 13. 4. and causeth even women to bee praised in the gates, Prov. 31. And that man is by nature, active and cannot brooke idlenesse, it appeares plainely by the stirring nature of children, who are never quiet nor content, unlesse they bee busied one way or other; and by the restlessenesse which is in wicked men, who devise mischiefe on their beds, and have working heads, and cannot cease from doing something, rather evill exercises then bee idle.
Now this being a manifest truth, may justly provoke and Vse. Detest it therefore.stirre us up to loath and abhorre idlenesse, sloth, and lazinesse, as speciall marks and igominious brands of naughty persons, miserably degenerated from humane nature, and from the frame and disposition, wherein they were at the first created by God. It was not good for Adam in innocency to live idly, and without exercise, but hee must bee busied as in mind by contemplation on Gods works; so in body by ruling the creatures, dressing and keeping the garden, when aboundance of all things flowed to him without toile or labour; much more will it be hurtfull dangerous and pernicious to us, who are a people corrupted, and in our whole frame out of order, perverse, and froward. If wee give way to sloth and idlenesse, for if wee labour not, wee cannot have what to eat: but poverty will come upon us, like an armed man; If wee bee idle and negligent in honest and good labour, our perverse, rebellious and restlesse nature will lead us into evill exercises and wicked works. As standing lakes of water grow corrupt, stinking and unwholesome; and ground not laboured, stirred up and tilled, will bring forth corrupt, stinking weeds, bryars, thornes, and thistles: So our corrupt, nature if it bee not exercised and busied about vertuous actions, and profitable labours, will grow more corrupt, noysome and filthy; and will carry us away into frowardnesse, vanity and sinfull practises, which will make us loathsome to God and men, and will speedily plunge us into misery and eternall perdition.
Thirdly, wee here see and are plainely taught, that man in Doctr. 3. A contentfull estate in innocency.innocency had aboundance of all good things, needfull for profit, pleasure, and full contentment; and wanted nothing which could bee required for earthly happinesse, to make him blessed in this World, and fully content with his estate and condition.
First, his reason and understanding could not conceive, neither 1.did hee know any good, which hee wanted and did not possesse, whereof hee was by nature capable: all wordly goods hee had at will; and of heavenly and spirituall good which was supernaturall, hee had no knowledge nor understanding.
Secondly, hee had all provocations to move him to serve 2.God, and all bonds to tye, and knit his heart in love to God, and to make him wholly obedient to God, and dutifull and serviceable to him in his whole heart and soule, body, mind, and strength. Hee had food at will, most sweet, wholesome and delicate, in all variety and aboundance, without any care toile or labour; the Earth brought it forth of her owne accord; the wholesome and pure aire did cherish it, and the Sun and Heavens by their warme influence did ripen, perfect, and prepare it to his hand. Hee had a most pleasant dwelling, a garden beautified with all earthly ornaments, and a Paradise of pleasure and delight. Hee was high in honour, dignity and promotion above all living creatures both by Sea and Land, and had rule and Dominion over them all. His exercise was without toile, labour or paine, sweet and pleasant. Hee had for the exercise of his minde all Gods works, the contemplation whereof might, fill his soule with delight and joy in God his Creatour; and for the exercise of his bodily strength and activity, hee had the dressing and keeping of the garden which was a worke of pleasure and delight, not of paines and labour, for it needed no digging, planting, culture or tillage: his businesse also was without care and feare; for there were no theeves to annoy him, no evill beasts to hurt and spoile his garden, and to trouble & waste his habitation; so that without further proofe, this Doctrine is most cleare in, and from the text.
The consideration whereof is of excellent use to confirme us in this assurance, perswasion and beliefe, that God in no respect Vse. God no way the cause of mans sin.any cause or Author of mans sin and fall, neither did give him the least occasion of discontent with his present estate, that by seeking to soare up higher, hee should catch a fearefull downefall into sin, and bring himselfe in bondage to death, Hell, and the Divell. For wee see, God gave him all occasions and aboundance of blessings as strong provocations to provoke him to love his heavenly Majesty, and as firme bands to bind, and tye him to obedience. It was the Divell who first breathed pride into man, to aspire and soare above his estate, and suggested into his heart evill surmises and thoughts of God, that God did seeke to keepe him from a better estate by restraining him from the tree of knowledge, which by eating of the fruit thereof hee might obtaine, and become like to God. Wherefore let no man charge God with giving the least occasion of discontent to man to provoke him to sin; but let us bee humbled with the sight of our owne mutability, frailty and vanity, who in our first Parents and best estate were so fragile and mutable, and much more now, being corrupted and made subject to vanity, and slaves of corruption.