A manner of expression commonly used by the Holy Ghost, by which the names of the sign, and the thing signified, of the type and antitype, are mutually exchanged. The Jews themselves saw this, with whom it is usual to call the place of absolutely perfect happiness, NGEDEN and GAN NGEDEN, Eden and the den of Eden; and no wish was more frequent among them, than this, Let his rest, that is, the place of his rest, be Eden. There is also a most suitable analogy between paradise and heaven, which we are now more expressly and particularly to shew.

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VII. 1. Paradise was a garden planted by God himself, to be the residence of man formed after the divine image. Heaven is a place made and prepared by the same 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 man 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. 2. 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.* And Ezekiel, 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.† What is grander than that promise of Isaiah, 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 *Gen. xiii. 10. † Chap. xxxvi. 35. + Chap. li. 3.

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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 that belonged to this animal life, all which will be wholly excluded heaven, where is fulness of joys, SOEANG SOMACHOTH.* 3. In paradise flowed the most limped streams, watering and fertilizing the garden, where-ever it was necessary. In heaven there is a pure river of water of life, clear as crystal, proceeding out of the throne of God. By which cir cumlocution are signified the gifts of the Holy Spirit, a few drops of which are granted here, but with which the blessed will be intoxicated to a perfect joy. 4. Moses also mentions gold, bdellium, and the onyxstone, which were found in that region. 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 wise be compared. 5. 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. 6. 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, and there he put the man whom 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 *Pfal. xvi. 11. t. Rev. xxii. 1. Gen. ii. 11, 12. Gen. ii. 8.

him; which Zanchius also observed on Gen. ii. 15. as also Musculus. 7. Had not man been innocent, he would have had no place in paradise. This garden did not bear him when once tainted with sin. So nothing that defileth can enter into heaven.* That is, the habitation of God's holiness and glory.† 8. In paradise man enjoyed the familiar fellowship of his God: and in this sense paradise might be also styled the garden of God, as God dwealt there, delighting himself in the work of his hands, and especially in man him. self; to whom as it was a pleasure to man to be thus near and familiar, 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.

VIII. As paradise was suited to set forth all these things to man, so, in like manner, the use of this pledge reminded him of several duties. And first, he hence learned, 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; such as this animal life in paradise, that was to be recruited continually with meat, drink, and a succession of sleeping and waking. By which means he was taught to aspire after greater happiness, namely, the immediate fruition of his God; in the seeking after which 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.

IX. Secondly, Since this paradise was given to man to be 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 and which he might continually experience the goodness and providence of his Creator. He did not chuse, that angels themselves + If. lxiv. 15.

*Rev. xxi. 27.

should be idle, whom he made ministering spirits. And so he assigned to 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 he became obliged to be conformed to his God by the purest actings, and to be employed about the very work of God's hands, till he should come to enjoy an eternal Sabbath with himself.

X. Thirdly, This also had a further respect to himself. For, 1. As paradise was the pledge of heaven, so the careful keeping of it reminded him to have heaven continually in his mind and thoughts. 2. The labour and culture of paradise taugh him, that only he that labours, and does that which is acceptable to God can get to the heavenly habitation. 3. He was also instructed to keep his soul for God, as a most pleasant garden, cultivated like the paradise of God, and shew 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.* 4. 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 therein 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 all diligence, or above all keeping ? 5. The keeping of paradise imposed an anxious solicitude upon him, not to do any thing against God, lest, as a bad gardner being thrust out of the garden, he should in that discern a melancholy symbol of his own exclusion from heaven. We then conclude, that man, being with joy and exultation admitted into paradise, was bound, and was willing to be bound, to perform * Cant. iv. 16. † Prov. iv. 23.

all these things to God, and so upon entering into paradise, bound himself, as by a sacrament, to these duties.

XI. Now follows the consideration of 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 and useful tree should be in the view of his favorite, in as many parts of the inclosure as possible. They also, alledge the divine benediction,* by which God conferred on all the 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 intire species: First, because the universal particle, KOL 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 alledged from the Apocalypse and Eze. kiel, 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 run 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, re presenting 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 * Gen. i., HI, 12.