rest, be Eden. There is also a most suitable analogy between Paradise and heaven, which we are now more expressly and particularly to show.

The ana

them.

VII. 1st, Paradise was a garden planted by God himself to be the residence of man, formed after the divine logy between image. Heaven is a place made and prepared by God for the eternal abode of man, after he has added constancy to his other virtues, and so has in himself the full image of God, where his holiness shall be unchangeable. As therefore it was incumbent on him to acknowledge the hand, and most munificent bounty of his God in this terrestrial habitation, so he was still far more evidently to experience the same in the celestial abode of his heavenly father. 2dly, Paradise exceedingly surpassed all the other parts of the earth in respect to the pleasantness of it, for it was planted in Eden, a place of all kinds of delight. Whence the most pleasant countries in the world are said to be "as the garden of God," Gen. xiii. 10. And Ezekiel, xxxvi. 35, prophesying of the future extraordinary plenty of the earth, says, that the earth, which before that was lying waste, should be as "the garden of Eden." And what is grander than that promise of Isaiah, li. 3, "For the Lord shall comfort Zion; he will comfort all her waste places, and he will make her wilderness like Eden, and her desert like the garden of the Lord; joy and gladness shall be found therein, thanksgiving and the voice of melody." From which words it is clear, that nothing was wanting in Paradise, in its primitive state, to give the completest pleasure to man. But much less will any thing be wanting in heaven to the most absolutely perfect happiness; the pleasures of which will far more exceed those of this terrestrial garden, than heaven itself exceeds the earth in its height. For, Paradise had those things which discovered its imperfection, such as those things that belonged to this animal life, all which will be altogether excluded heaven, where "is fulness of joys, now yaw," Ps. xvi. 11. 3dly, In Paradise flowed the most limpid streams, watering and fertilizing the garden wherever it was necessary. In heaven there is " a pure river of water of life, clear as crystal, proceeding out of the throne of God," Rev. xxii. 1. By which circumlocution are signified the gifts of the Holy Spirit, a few drops of which are indeed granted here, but with which the blessed will be intoxicated to a perfect joy. 4thly, Moses also mentions gold, bdellium, and the onyx-stone, which were found in that region, Gen. ii. 11, 12. In heaven there will be spiritual treasures, with which no gold, no topaz, nor any of the precious stones of the whole earth, can any ways be compared. 5thly, In Paradise there were trees, both beautiful and useful. In heaven there are precious things, both pleasant to the sight, and excellent for use. Above all, there were the two trees of knowledge

and of life. But in the heavenly kingdom, there is true and perfect knowledge, and that life, which is really and emphatically so. 6thly, Man, being first created in the earth, was translated into Paradise as the better residence; for, if I mistake not, the words of Moses intimate this, Gen. ii. 8. "And there he put the man, that he had formed." Compare Gen. iii. 23, where after his sin, he is said "to be sent forth from the garden of Eden, to till the ground, from whence he was taken." In like manner also, man was in due time to be translated from that natural and animal state, in which he was created, to another altogether supernatural and heavenly, of which this desirable translation from earth to Paradise reminded him; which Zanchius also observed on Gen. ii. 15, as also Musculus. 7thly, Had not man been innocent, he would have had no place in Paradise. This garden did not suffer him when once tainted with sin. So," nothing that defileth can enter into heaven," Rev. xxi. 27; that being "the habitation of God's holiness and glory," Is. lxiv. 15. 8thly, In Paradise man enjoyed the familiar fellowship of his God; and in this sense, Paradise might also be styled the garden of God, as God dwelt there, delighting himself in the work of his hands, and especially in man himself. As it was a pleasure to man, to be thus near and familiar with his Maker, so it was a delight to God. But in heaven, the habitation of his majesty, God will be always present with man, and give himself, in the most familiar manner possible, to be seen and enjoyed by him.

The imperfections of Paradise taught man

to aspire after

more perfect

things.

VIII. As Paradise might set forth all these things to man, so in like manner the use of this pledge reminded him of several duties. And first, he might hence learn, that he ought not to seek for his good and felicity in any thing upon earth, which, when appearing even most perfect, discovers its own imperfections; thus, this animal life in Paradise was to be recruited continually with meat, drink, and a succession of sleeping and waking. By which means he was taught to aspire after a greater happiness, namely, the immediate fruition of his God; in the seeking after this happiness, the principal holiness of a traveller consists; for, you love God above all things, if you ardently pant after an intimate union with him.

The keeping and culture

idleness.

IX. Secondly, As this Paradise was given man to be of it, forbade cultivated and kept, the Lord thereby reminded him, that he took no pleasure in a lazy idleness, but in an active industry. His will was, that man should employ his labour and care upon the garden, that he might have something to do, in which he might continually experience the goodness and providence of his Creator. He did not choose that angels themselves should be idle, whom he made ministering spirits. And so he assigned man the care of cultivating and keeping Paradise,

that he might have something to employ himself in the works of God, just as a king's son has some office assigned him, lest he should become indolent by an excess of pleasures, honour, and riches. Thus it became him to be conformed to his God by a most holy diligence, and be employed about the very work of God's hands, till he should come to enjoy an eternal sabbath with himself.

nification.

X. Thirdly, This also had a further respect to him- It had also a self. For, 1st, As Paradise was the pledge of heaven, mystical sigso the careful keeping of it reminded him to have heaven continually in his thoughts. 2dly, The labour and culture of Paradise taught him, that only he that labours and does that which is acceptable to God, can get to the heavenly habitation. 3dly, He was also instructed to keep his soul for God, as a most pleasant garden cultivated like the Paradise of God, and show forth those trees of virtues which God planted as producing the most excellent fruits; that is, works proceeding from good habits, that so the Lord might come into this his garden, "and eat his pleasant fruits," Cant. iv. 16. 4thly, It pointed out to him that he should, above all things, solicitously keep his soul, that garden of God, lest any wild beasts of depraved passions should break in to lay every thing waste. And when God said to him, Keep this my garden, may he not at the same time be supposed to say, "Keep thy heart with all diligence," or above all keeping, Prov. iv. 23. 5thly, The keeping of Paradise virtually enjoined him of all things to be anxiously concerned not to do any thing against God, lest, as a bad gardener, he should be thrust out of the garden, and in that discern a melancholy symbol of his own exclusion from heaven. We then conclude, that when man was with joy and exultation admitted into Paradise, he was bound, and was willing to be bound, to perform all these things to God, and so upon entering into Paradise he bound himself, as by a sacrament, to these duties.

The tree of

life, whether was one

it

tree or an entire species.

XI. We now proceed to consider the TREE OF LIFE; but whether a single tree, or an entire species of trees, is a question among the learned. Some think that the former, which is indeed the common opinion, is founded on no probable reason, and suppose it more suitable to the goodness of God, that such a beautiful useful tree should be in the view of his favourite in as many parts of the inclosure as possible. They also allege the divine benediction, Gen. i. 11, 12, by which God conferred on all trees the virtue of multiplying themselves. But they chiefly insist on Rev. xxii. 2, where John pitches the Tree of Life on each side of the river, which they compare with Ezek. xlvii. 12. Others, on the contrary, do not think it probable that it was an entire species: first, because the universal particle, all, is not added as before,

when Moses would express many things of the same species, or many species themselves: next, because it is said to have been placed in the middle of the garden, so as to have the other trees surrounding it in order. To the passages alleged from the Revelations and Ezekiel, they answer, that John speaks only in the singular number, both in that place, and Rev. ii. 7, and that one tree could properly be said to stand in the midst of the street and on both sides of the river, because the river ran through the midst of the street, and because that single tree extended its roots and branches to each side, so that there was no defect on either side. They likewise conclude from its being a type, that it must be a single one, because Christ is one. But Ezekiel saw many on the bank of the river representing the church militant; because, though one Christ quickens the church, yet it is by several means he now communicates life to the elect. These are the arguments on both sides: if any should desire our judgment, we are of opinion, that the arguments of neither side have the force of a demonstration; but from the consideration of its being a type, we rather incline to the more common opinion.

Whether it

XII. Whether this tree was endowed with a singuhad a natural lar virtue above others, so as perfectly to cure the disvirtue beyond orders of the body, who, with certainty, can either other trees. affirm or deny? To ascribe to it a medicinal virtue against diseases, does not appear suitable to the state of innocent man. For diseases, and such like infirmities, are only the effects of sin. But nothing sure is more ridiculous, than the paradoxical and altogether untheological assertion of Socinus, that Adam, by the benefit of that food, would have prolonged his life to a much longer time, than God chose he should, had he not been deprived of the opportunity of reaching forth his hand to that tree. As if God, when he expelled man out of Paradise, and said, "lest he put forth his hand, and take also of the tree of life, and live for ever," Gen. iii. 22, was apprehensive, that man, upon tasting again of that tree, should live for ever, notwithstanding his will and threatening; which is downright blasphemy. For, by these words, God only intended to restrain the vain thoughts of man, now become such a fool, as to imagine that, by the use of that tree, he could repair the loss he had sustained by sin; or, as if the bare use of the sacrament, or the opus operatum, as it is called, could be of any advantage, without the thing signified. And by driving man from that outward sign of immortality, he cut him off from all hopes of salvation by that covenant, of which that tree was a symbol. However, there must be some great reason why that tree obtained this designation; which we will now inquire into.

XIII. The tree of life signified the Son of God, not Son of God, indeed, as he is Christ and Mediator, that considera

It signifiedthe

tain of true

As in fact it has

tion being peculiar to another covenant; but inasmuch as the founas he is the life of man in every condition, and the life. fountain of all happiness. And, how well was it spoken by one, who said, that it became God from the first to represent, by an outward sign, that person whom he loves, and for whose glory he has made and does make all things; nay, "to whom he showeth all things that he doth, that he may also do likewise," John v. 19, as the author of life to man; that man even then, might acknowledge him as such; and afterwards, when he was to be manifested as his saviour and physician, Adam and his posterity might bring him to remembrance, as exhibited by a symbol at the very beginning. happened, that they, who believe Moses, the Prophets, and the Gospel, avow, that in the beginning there was no life but in him, for whose glory to be displayed in the work of salvation the earth was also made. Wherefore, Christ is called, "the Tree of Life," Rev. xxii. 2. What indeed he now is by his merit and efficacy, as Mediator, he would have always been, as the Son of God, of the same substance with his Father. For, as by him man was created, and obtained an animal life, so, in like manner, he would have been transformed by him, and blessed with a heavenly life. Nor could he have been the life of the sinner, as Mediator, unless he had likewise been the life of man in his holy state, as God; having life in himself, and being life itself.

The fruit sig

nified the pleasure of

divine love.

XIV. The fruit of this tree, charming all the senses with its unparalleled beauty, signified the pleasures of divine love, with which happy man was one day to be fully regaled, and which never cloy, but with their sweet variety do always quicken the appetite. In this sense, wisdom is said to be "a Tree of Life to them that lay hold of her," Prov. iii. 18. Because the study and practice of true wisdom fill the soul with an ineffable pleasure.

The duties of man with re

tree.

XV. Moreover, it was man's duty, 1st. Attentively to consider this tree, "as pleasant to the eyes," Gen. iii. 6, and to contemplate therein, the perfections of gard to this the Son of God, whose brightest vision was one day to complete his happiness. 2dly, By the use and enjoyment of this tree, to testify his communion with the Son of God, and acknowledge him, as the author of the life he longed for; which, though innocent, he was to seek after, not in himself, but in God, as a liberal rewarder. 3dly, He himself, in imitation of the Son of God, and as in communion with him, ought to be as a tree of life to his wife and posterity, by giving them holy advice and example, as a plant of the garden of God, a partaker of the divine life, and as ministering to the life of his neighbour. "The fruit of the righteous is a tree of life," Prov. xi. 30.

XVI. Besides the tree of life, Moses speaks of another The tree of