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9 And out of the ground made the Lord God to grow The production here spoken of belongs to the third day of the creation. But Moses expressly declares the place to have been richly replenished with every kind of fruitful trees, that there might be a full and happy abundance of all things. This was purposely done by the Lord, to the end that the cupidity of man might have the less excuse if, instead of being contented with such remarkable affluence, sweetness, and variety, it should (as really happened) precipitate itself against the commandment of God. The Holy Spirit also designedly relates by Moses the greatness of Adam’s happiness, in order that his vile intemperance might the more clearly appear, which such superfluity was unable to restrain from breaking forth upon the forbidden fruit. And certainly it was shameful ingratitude, that he could not rest in a state so happy and desirable: truly, that was more than brutal lust which bounty so great was not able to satisfy. No corner of the earth was then barren, nor was there even any which was not exceedingly rich and fertile: but that benediction of God, which was elsewhere comparatively moderate, had in this place poured itself wonderfully forth. For not only was there an abundant supply of food, but with it was added sweetness for the gratification of the palate, and beauty to feast the eyes. Therefore, from such benignant indulgence, it is more than sufficiently evident, how inexplicable had been the cupidity of man.

The tree of life also It is uncertain whether he means only two individual trees, or two kinds of trees. Either opinion is probable, but the point is by no means worthy of contention; since it is of little or no concern to us, which of the two is maintained. There is more importance in the epithets, which were applied to each tree from its effect, and that not by the will of man but of God.¹²²¹²²     The above passage is wholly omitted in the Old English translation by Tymme. — Ed. He gave the tree of life its name, not because it could confer on man that life with which he had been previously endued, but in order that it might be a symbol and memorial of the life which he had received from God. For we know it to be by no means unusual that God should give to us the attestation of his grace by external symbols.¹²³¹²³     “Scimus minime esse insolens ut virtutem suam Deus externis symbolis testatam nobis reddat.” — “Nous savons que ce n’est point chose nouvelle, que Dieu nous testifie sa vertu par signes exterieurs.” — French Trans. Virtus in Latin, and vertu in French, may both signify power, virtue, efficacy; but it seems that the term grace more correctly conveys to an English ear the meaning of the Author. — Ed.
   On the sacramental character of the tree of life, which Calvin here maintains, but which Dr. Kennicott, in his first Dissertation, endeavors, with more learning than sound judgment, to set aside, the generality of commentators seem to be agreed. See Patrick, Scott, etc. Patrick says, — “This garden being a type of heaven, perhaps God intended by this tree to represent that immortal life which he meant to bestow upon man with himself, (Revelation 22:2). And so St. Austin, in that famous saying of his, ‘Erat ei in caeteris lignis Alimentum, in isto autem Sacrcramentum.’ In other trees there was nourishment for man; but in this also a sacrament. For it was both a symbol of that life which God had already bestowed upon man, and of that life which he was to hope for in another world, if he proved obedient.” — Ed. He does not indeed transfer his power into outward signs; but by them he stretches out his hand to us, because, without assistance, we cannot ascend to him. He intended, therefore, that man, as often as he tasted the fruit of that tree, should remember whence he received his life, in order that he might acknowledge that he lives not by his own power, but by the kindness of God alone; and that life is not (as they commonly speak) an intrinsic good, but proceeds from God. Finally, in that tree there was a visible testimony to the declaration, that ‘in God we are, and live, and move.’ But if Adams hitherto innocent, and of an upright nature, had need of monitory signs to lead him to the knowledge of divine grace, how much more necessary are signs now, in this great imbecility of our nature, since we have fallen from the true light? Yet I am not dissatisfied with what has been handed down by some of the fathers, as Augustine and Eucherius, that the tree of life was a figure of Christ, inasmuch as he is the Eternal Word of God: it could not indeed be otherwise a symbol of life, than by representing him in figure. For we must maintain what is declared in the first chapter of John (John 1:1-3,) that the life of all things was included in the Word, but especially the life of men, which is conjoined with reason and intelligence. Wherefore, by this sign, Adam was admonished, that he could claim nothing for himself as if it were his own, in order that he might depend wholly upon the Son of God, and might not seek life anywhere but in him. But if he, at the time when he possessed life in safety, had it only as deposited in the word of God, and could not otherwise retain it, than by acknowledging that it was received from Him, whence may we recover it, after it has been lost? Let us know, therefore, that when we have departed from Christ, nothing remains for us but death.

I know that certain writers restrict the meaning of the expression here used to corporeal life. They suppose such a power of quickening the body to have been in the tree, that it should never languish through age; but I say, they omit what is the chief thing in life, namely, the grace of intelligence; for we must always consider for what end man was formed, and what rule of living was prescribed to him. Certainly, for him to live, was not simply to have a body fresh and lively, but also to excel in the endowments of the soul.

Concerning the tree of knowledge of good and evil, we must hold, that it was prohibited to man, not because God would have him to stray like a sheep, without judgment and without choice; but that he might not seek to be wiser than became him, nor by trusting to his own understanding, cast off the yoke of God, and constitute himself an arbiter and judge of good and evil. His sin proceeded from an evil conscience; whence it follows, that a judgment had been given him, by which he might discriminate between virtues and vices. Nor could what Moses relates be otherwise true, namely, that he was created in the image of God; since the image of God comprises in itself the knowledge of him who is the chief good. Thoroughly insane, therefore, and monsters of men are the libertines, who pretend that we are restored to a state of innocence, when each is carried away by his own lust without judgment. We now understand what is meant by abstaining from the tree of the knowledge of good and evil; namely, that Adam might not, in attempting one thing or another, rely upon his own prudence; but that, cleaving to God alone, he might become wise only by his obedience. Knowledge is here, therefore, taken disparagingly, in a bad sense, for that wretched experience which man, when he departed from the only fountain of perfect wisdom, began to acquire for himself. And this is the origin of freewill, that Adam wished to be independent,¹²⁴¹²⁴     “Dum Adam per se esse voluit, et quid valeret tentare ausus est.” — Lat. and dared to try what he was able to do.